be thus diligent in thy wayes What is it that is set most upon thy heart all the day long For although we cannot continually have actual thoughts upon our chief end yet we are to have an habitual and virtual inclination from whence all is to come that we do Even as a perfect Grammarian speaketh alwayes true Latine from the habit within him though happily he doth not actually think upon every rule in his Grammar In the next place we told you This acting and working for God in our whole life and callings is more eminently to be fulfilled in the Ministers of the Gospel The name of a Bishop is a name of labour and not honour The Ministry is Negotiorum negotium the work of all works which made Paul say Who is sufficient for these things 2 Cor. 2. 16. All the title and names they have denote diligence labour sollicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the Devil and wicked men do raise against them Hence Timothy is commanded To endure hardship as a good souldier of Jesus Christ 2 Tim. 2. 3 4. and that he may discharge this faithfully He must not entangle himself in the affairs of the world All which sheweth that in a peculiar manner they are by their Ministry to dispossess Satan of his Kingdom They are clouds to refresh the dry ground and to make it fruitfull They are salt to season those who are corrupted by sinne But you may say What qualification is requisite that both private Christians and Ministers may lay themselves wholly out in their respective wayes for God For though Paul instance here only of his own travails yet the end of this is general and belongs not onely to all Ministers but all Christians We are to do in our way what Paul did in his way We may in the Apostles consider some things as commanded them in their proper personal capacity Some things again as Ministers which belong to all Officers in the Church Some things again as commanded them under the notion of believers and what they do in such a capacity we all are to imitate them in It was not the Apostles duties only to watch and pray to take heed their hearts be not overcharged with the cares of this world to strive to enter in at the streight gate but it is every believers duty we have all the same end though not the same way What Paul aimed at by preaching by travailing from one Countrey to another the very same thing art thou to aim at in thy buying and selling in thy trading from one place to another Now amongst the several qualifications to inable us thereunto there is required 1. A renewed Nature We must be made new creatures else the first stone is not yet laid in this foundation Paul never was busie in this spiritual merchandizing for God till he was converted while some men have their lusts their god others their god others the world their god others honour and greatness their god They cannot but toil and moil go farre and near only to satisfie these spiritual Idols that they worship in their hearts Oh but when God shall make this iron to swim shall convert this earth into fire then he beginneth to improve that first Commandment and to do all things in pursuance thereof even to have no other gods but God alone 2. There is required a publick Affection whereby we preferre Gods glory and the spiritual good of others above all our particular concernments If Paul could even desire to be an Anathema for Israel's spiritual good Rom. 9. 3. How much more then would he readily part with riches honour and his own ease to have procured it When we read in prophane Histories and see how much some of their Worthies have denied their profits pleasures and lusts to promote the publick good we may admire that publick spirit God gave them yet Austin observeth truly That corrupt aims and ends did prevail in all they did How much more then may we behold the glorious work of Gods Spirit upon many Christians in this very particular of giving them publick affections that had rather with Jonah be cast into the Sea then see the Church sink wherein they are If it be our duty To lay down our lives for the brethren 1 Joh. 3. 16. is it any wonder if we do the lesse things for the good of others 3. There must be Heavenly mindednesse Cold doth congregate heterogeneal things together the Earth is an heavy element and falleth downward If therefore a man would be active and diligent for God and his Church he must be of an heavenly frame he must be able to say with David Whom have I in Heaven but thee and in earth in comparison of thee Psal 73. 25. As fire assimilateth all things into its self Thus doth the godly man endeavour that all his relations may be godly all his friends all the world if it could be Hence it is that every godly man because of this heavenly affection is in some measure though not equal to Paul to say 2 Cor. 11. 28 29. The care of all the Churches is upon me who is weake and I am not weake Who is offended and I burn not It is said to be a kind of proverbial speech in the primitive times If an elect that is a believer hath sinned his neighbour hath sinned implying the great care Christians took of one anothers soul that if any did sinne they were to consider whether other mens sins were not made theirs some way or other Lastly Fervency and zeal is a choise ingredient in this precious ointment If you observe who ever did much in their places for God or his Church you will find they were alwayes men of zeal Hence Rom. 12. 11. you have those duties excellently put together Not slothfull in businesse fervent in spirit serving the Lord. Every Sacrifice must have this fire that it may be offered up to God It is the sluggard that hath this field grown over with briars and thornes want of zeale maketh a man stand like an unprofitable tree that cumbreth the ground It was Paul's zeal made him do and suffer so much for the good of the Church Thus zeal also will inflame thee and make thy heart which naturally is like a cold stone within thee to burn like fire and then as Solomon speaketh in another case It is an impossible to keep in thy godlinesse as to binde up the winde or to conceal the ointment thou bearest about with thee Zeal will make thee work for God speak for God These and the like qualifications will make us put this Doctrine into daily practice viz. To improve all we are and all we have for Gods glory and the good of others Let the Use be To examine our selves in this point Is all we do in reference to God Doe we live and move to glorifie God May we not
a two-fold Kingdome attributed unto Christ The one as he is God having the same Essence with the Father and so ruling over the whole world The other as he is Mediatour and Head of the Church and so the chief Governour and Shepherd thereof in a peculiar manner The first is called his Essential and natural Kingdom The second his Dispensatory and Donative The Sacinians have occasioned this distinction For when we bring those places where Christ is said to be King and Lord to be exalted above all principalities to prove his eternal God-head They answer This is a constituted God-head Christ was not thus King till after his resurrection and therefore say they it was given him in time whereas if it were an essential attribute of God it must he had from all eternity To this it is answered That Christ as God had right to all that glory and honour which was given him in time but then as Mediatour so it was a reward at least a consequent of his obedience and humiliation So that they grant Christ did in time receive a Mediatory Kingdom and glory whereby he was made Head of his Church and to rule in with supream power and authority though from the Father neither doth this derogate from his Deity to say it was given him for it was not given him to make him more perfect only to perfect his Church and it 's a gift of such a thing which only can be attributed to God for none but he that is God can be Mediatour and Head of his Church because he that is so must be the cause of all the grace and spiritual benefits which are in the Church Secondly Christ being thus exalted as Head of the Church all Church-power is radically and fâ—â—tally seated in him So that the power to make Church-officers doth not arise originally from the people as they say civil power doth and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on humane ordinance but it cometh from the Lord Christ. Hence Matth. 28. 18 19. when Christ had said All power is given me in heaven and earth then from this power he appoints them to go teach and baptize Thus in another place he saith John 20. 21 22 23. As my Father hath sent me so I send you whosoever sinnes ye remit c. From his Mediatorship ye see he giveth the Keys of Government to his Officers This also in a lively manner is affirmed Ephes 4. 10 11. where Christs ascension is spoken of and his glorious exaltation That he might fill all things that is appoint all things in his Church whereupon he enumerateth all Offices and sheweth that they have all their Commission from Christ and that both the ordinary as well as the extraordinary Therefore in the third place The Officers in the Church are properly servants to Christ and receive their power and commission from him It 's not the Church but Christ that hath set Officers in his Church The Church indeed may apply the person to the office but Christ institutes and applieth the office to the person The Church cannot make a Minister in this sense viz. to institute the office for then it might appoint other offices then Christ hath only it may design the person For Christ is the fountain of all Church-power and officers receive their authority from him It 's true that the Apostle saith to the Church of Corinth All things are yours 2 Cor. 4. 5. And in another place We are your servants for Jesus sake but the meaning therof is ministerially their office and the execution that was wholly for the Churches edification not that they had their power from the Church For who can think that Paul had his authority from men when he disclaimeth it so often yet he reckoneth himself in the number of those that are servants for their spiritual benefit Thirdly Although it be disputed Whether the power of appointing Officers and Laws in the Church belongeth to Christ as a Prophet or a King Some say as a Prophet he doth thus govern his Church yet it is more probable that be doth this as a King So that Christ as a spiritual King over his people doth appoint what officers what Ordinances and Orders he pleaseth so that you must know that this is part of Christs Jus regale and they come equally from the same fountain both to appoint an Officer and an Ordinance The Church can no more appoint a new Office than it can a new Ordinance a new Sacrament This is greatly to be observed because the Governours in the Church or the civil Magistrate for politick considerations have instituted new Offices and many times made the Government of the Church sutable to that of the Commonwealth equalizing spiritual Officers with Civil but this may be no more done then to appoint a new Ordinance and the reason is because both Offices and Ordinances are for supernatural effects to convert to build up in grace Now none may appoint any thing for such high ends but those only who are able to accomplish them Christ only can convert therefore he only can appoint an Officer or Ordinance for conversion Besides to appoint new Officers would redound to Christs dishonour as if he were not either wise or able enough to appoint all things in the Church necessary to attain salvation whereas the Apostle preferreth Christ above Moses That he was but as a servant but Christ as a son in the house Heb. 3. Use of Exhortation first To the Church-officer Doth he come with Christs Commission Doth he appear in his Name Then let him be sure to improve his Office according to Christs command If Paul be an Apostle of Jesus Christ then his work will be to exalt Christ our power saith he is not for destruction but edification 2 Cor. 13. It 's a capital crime for an Embassadour to vary from his Cossimission to go contrary to that This should daily lie upon our hearts To what end have I this Office from Christ Is it not to labour in his vineyard Is it not to convert souls Do not all the names which Church-officers have imploy labour work and diligence Especially these things they must take heed of 1. That they turn not the Office of Christ into matter of pride dominion and earthly interest Even the Apostle himself said Not as having dominion over your faith but helpers of your joy 2 Cor. 1. ult And the Apostle Peter forbids the lording over Gods heritage 1 Pet. 5. 3. This tyranny in the Church by the Officers thereof hath been a fatal destruction thereunto When the Sunne hath been in the Eclipse sad alterations must needs follow say Astrologers As not into pragmatical domination so neither may they turn it into earthy and worldly advantages setting up their own name their own greatness or their own worth thereby which the Apostle often disclaimeth But we are to walk even as Christ himself in his office who
against God when grace comes to convert them Therefore let the Use be of Exhortation to all such who have felt this lively power of God raising them out of the grave of sinne who have been taught of God inwardly as well as by the outward Ministry with all joy and thankfulness be astonished at the free and unsearchable riches of Gods grace to thee How many doth God passe by of better parts of greater abilities of higher conditions in the world that might have done him more service and pitch his love upon thee Oh do thou abhorre all those presumptuous and proud opinions of Free-will and power to make Gods grace effectual to thee Do not bid such as bring such Doctrines God speed What doth not thy own experience doth not the wonderfull power of God upon thee subduing and overcoming thy heart when thou wast full of carnal prejudices and sinfull reasonings abundantly convince thee of this Let thy own heart and experience confirm thee more than all their subtill distinctions can unfettle thee But I pass from this and come to a second Observation which Calvin on the place takes notice of He calls it a Church saith he though it were so greatly polluted though both for Doctrine and practice there were such great disorders yet for all that he doth not unchurch it he owneth them still for the people of God though they were greatly to be reformed as to the Church administrations neither are his exhortations to the godly to separate and leave the Church-communions though thus defiled he giveth no command to such a thing but rather exhorts them all in their places to amend and reform To purge out the old leaven that was amongst them Therefore to forsake polluted Assemblies and leave them hopeless seemeth to be a great neglect of our duty we are rather to stay that by our abode and presence we may rectifie things that are crooked The Doctrine is That a Church may be a true Church of God although it be defiled with many corruptions several wayes As a godly man may be truly godly and yet subject to many failings Thus a Church also may be truly Gods Church the Body of Christ yet many distempers and sad confusions amongst them This truth is worthy of all diligent prosecution because many men though otherwise good out of a tenderness and misguided zeal may separate from our Congregations deny them to be true Churches and all because they see many things amongst us that are matter of grief and a great stumbling block to them This I confess is and hath been a sad temptation but a particular Christian is is not to excommunicate and unchurch a Church till God hath given a Bill of Divorce to it and hath cast it quite off An impatiency to bear any evil or disorders in a Church is not presently to be commended and yielded to to the utmost A Christian must have wisdom and a sound mind as well as zeal and a tender conscience Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome but did stay to cure and heal Babylon untill they drave them away with fire and sword So that our leaving the Roman Church was not a Schismatical separation but a forced discession or departure from them But of this it may be more afterwards Let us for the present take notice of what corruptions and disorders were here at Corinth which yet he calls the Church of God And First Whereas the Apostle comprehends all Religion in these things Tit. 2. 12. Righteously soberly and godly Righteously in respect of religious duties towards God We may see how the Corinthians were blame-worthy in all And 1. For their sinnes of unrighteousnesse The Apostle sharply reproveth them for their contentions and quarrellings even so farre that they went to Law with one another and that in the Heathen Judicatories which was a great and grievous reproach to the Christian Religion How would the Heathens deride and scoff to see those that were Christians and out of appearance from love to heavenly things forsaking the world and earthly advantages thus to implead one another about meum and tuum about money matters or other civil rights to sue one another before Heathens Judges What could this produce but to make the Heathens say They talk of leaving all and following a crucified Christ but they will not abate of their earthly rights to one another not in the least measure Which did so grieve the Apostle that he conjureth them What have ye never a wise man to be an arbitrator amongst you Why doe ye not rather suffer wrong Nay they were so farre from such meek self-denying spirits that they rather did wrong and defraud one another Now see how zealous the Apostle is in this 1 Cor. 6. 1 2 3. he saith Dare any of you having a matter against another goe to Law Dare any of you supposing the Gospel the meekness of Christ the self-denial and contempt of earthly things with the scandal redounding to Religion would sufficiently awe their consciences Again vers 4. he tells them that the things pertaining to this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for about them they quarrelled so much were so inconsiderable that they should appoint the least esteemed in the Church for to end such inferiour work Again vers 5. I speak it to your shame And vers 7. There is utterly a fault amongst you Thus you see that in matters of Justice between man and man there were great offences Only by the way let none gather from these expressions of Paul that it is unlawfull to go to Law or appeal to the Civil Magistrate to know his due right when that is detained from him For that is many times so farre from being a sinne that it 's a duty it would be a sinne not to pursue it as you see Paul pleaded his right and would not go out of prison when they had done it against Law till the Magistrates came to intreat him provided that there be those qualifications which Paul insinuateth 1. That this impleading be not before Heathens and Pagans who hate the Christian Religion 2. That we have such Meeknesse of spirit as willingly to suffer wrong did not the Gospel of Christ or the Law of the Land or the good of others require it of us And Lastly That we be willing to referre all our controversies to any just and wise arbitratours If these things be premised and yet unreasonable and absurd men will make a spoil and a scoff of men then both Religion and Justice calls them to defend themselves and it would be a sin to neglect it In the second place for Sobriety which is the expression of such graces as belong to our selves viz. Temperance and Chastity How grosly did the Corinthians offend here There were some that had repented of their fornication and uncleanness and for drunkenness some did presume to come to the Lords Table not
from Christ and that having begun in the Spirit they would end in the flesh We might instance also in several other Churches But as the Father said elegantly We need not drink up the whole Sea to know whether the water be saltish a drop or two will suffice Secondly This may be demonstrated from the relation and comparison the Church is adorned with in reference to Christ It 's often compared to Christs wife now the wife continueth a true wife and is not to be deserted unless for Adultery which breaketh the conjugal knot otherwise though she have many sad infirmities which may make the relation bitter and uncomfortable yet it doth not unwise her The Church is also Christs body now a body is not forsaken by the soul though it be a sore body a leprous body a leper is a man though a leper It 's Christs â—arden now this may have many weeds in it and many things defile it yet it is not presently made a waste wilderness Thus it is with the Church of God she may have many failings in Doctrine and manners yet not be quite unchurched Thirdly From a godly man A true child of God may have sad falls as we see in Peter and David yet for all this not be quite excluded out of the Covenant of grace they did not lose their sonship even in those sad transgressions and will God be more severe to a whole Church than to one person Use of Instruction what a deal of prudence and wisdome is required in every godly man under Church-pollutions To know what to do to understand how to deport himself for this he must be guided by the Word and the advise of those that are faithfull on the one hand not to be stupid or careless much less complying and communicating with the Church defilements and on the other side not to be so transported with misguided zeal and impatiency against evil as there by to rend the Church causlesly and to sin our selves because others sin SERM XVIII The Preheminence of the Church of God above all Civil Societies As likewise concerning Paul's writing this second Epistle to the Corinthians how hard a thing it is for Churches to keep within their proper bounds and what great care Ministers ought to have to use all means lawfull to promote the Churches which they have relation to 2 COR. 1. 1. To the Church of God which is at Corinth THis clause hath been fruitfull for much spiritual and edifying matter I shall conclude it at this time There are three things more which are to be deduced from this subject And First Whereas you see that the Epistle is not directed to the Magiâ—â—â— or Civil Governours of the City neither is the least notice taken of their wealth oâ— external pomp We may observe That the Church of God as it is a Church doth farre surpass all Civil Societies and temporal Dignities The Apostle owneth nothing in this famous City but their faith their profession of Christ and subjection to him A Church is a supernatural Society for supernatural and spiritual ends where God is in a more special manner present and therefore though the civil Magistrate be also of God and civil Societies they are of him yet not in that peculiar relation as a Church is Thus the Psalmist saith Psal 87. 2. The Lord loveth the 〈◊〉 of Sion more than all the dwellings of Jerusalem that is the Assemblies of his people met together in holy Ordinances above all other their civil meetings though never so pompouâ— and magnificent Therefore it 's good to consider that in all the inscriptions which the Apostle 〈◊〉 to any Churches he doth not at all speak of any civil or temporal Dignities that the places where the Churches were had but only â—…on of their spiritual titles as a Church Saints Believers Beloved of God And certainly if we do truly consider things these Titles do as farre transâ—â—nd all civil glory as the Heavens do the Earth The Apostle writing to the 〈◊〉 in all that Epistle takes no notice of the glory of that City which was the Orbis Domina and which they usually called aeterna Urbs he mentioneth their faith which was known to the whole world Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all Nations It is good to consider this for how few Churches do esteem of or judge themselves by their Church consideration but by their civil respects As they are such a City such a Corporation glorying in their Liberties and Charters whereas the consideration of themselves as a Church should far more possess their hearts Briefly to understand this consider First That the Church and Commonwealth or any civil Society are two distinct things the Church is one thing and the State another thing In the times of Heathen Magistrates and while there was outward persecution by the civil Powers which then ruled it 's plain for the City of Rome and the Church of Rome in Paul's time were wholly different So at Corinth the civil Magistracy of the Town did not seem to be Christians the Corporation of the Town was not as I may say made a Church The Christian Religion was not at this time established in Corinth by the City-Laws and Government only many in Corinth were become believers So that it 's plain The same Corinthians as they were a Church lived by other Laws and by different principles then as members of the City of Corinth As he was a Citizen so he met in their civil Judicatories so he acted according to the Laws of the City provided nothing was against Gods command but as a member of the Church there so they meet with others in spiritual communion for holy and spiritual ends Thus it is in a State while they are generally Heathenish But some have doubted Whether if a Commonwealth become Christian then there is any difference there between the Church and such a Christian State Whether then they are not all one But certainly by the first Institution and plantation of Churches by Christ and the Apostles Churches were founded and imbodied their Officers imploiment and the end of their Society appointed without any relation to the civil State and Government where they lived And therefore a Christian State doth not civilly govern nor bear the Sword punishing with death neither are there supream Governours Lords or Noblemen in it as a Church for then these should be Church-officers and instituted by Christ a Justice of Peace is not of Christ as a Pastor in the Church Neither on the other side are the preaching of the Word the administration of Sacraments the exercising of Church-censures the effects of a Christian State but as a Church So that it 's necessary by Scripture to acknowledge these two a Church and the State as two distinct Societies though the same men may be members of the same Secondly It 's a most blessed thing when the civil State and Church are
sake and in his own Name but we are in Christs Name So that you see the redundancy of that paternal relation to Christ in his benefits even to us also Other properties we might enlarge in but it is easie to the good heart to suggest them to its self as the eternity and the unchangeablenesse of this relation to them as it was also to Christ Hence 1 Pet. 1. Christ being from all eternity and unchangeably fore-ordained to be their Head they were also then comprehended in that gracious Decree of God Only this difference you must alwayes observe That God becometh our Father otherwise than Christ for the Father begat him from eternity not by grace and from his meer free-will as if he might have 〈◊〉 begotten him No for he was the Sonne of his Father by a necessity oâ— immutability though some adde we may say his generation was both by nature and free-will as not being inconsistent with one another but as for us God makes us his sons from his meer good pleasure he might have refused to adopt any one to his Sonne he took infinite delight in his only Sonne which was from all eternity So that it was the riches of his grace and the freeness of his bounty to adopt us for his sons with Christ his natural Son Use of Instruction Is God our Father by being the Father of Christ Doth our union with Christ intitle us to that Father and other unspeakable benefits which he hath Then let the Christian soul meditate on this more Adam and Angels were the sons of God but that was by creation God is thy Father upon a more certain and enduring ground which is union with Christ What enemies are you to your own peace and grace while you look upon your selves as divided from Christ If the wife make her self a distinct person from her husband she hath no benefit by the Law she cannot recover any advantages but all must be done in her husbands name and in his title Thus it should be with thee pray in Christs name comfort thy self in Christ meditate upon God in Christ The time is coming when Christ only will be in request when at the day of Judgement the voice shall be Go ye cursed because not in Christ Depart into everlasting fire because not in Christ This then speaketh nothing but terror to the ungodly who are not branches in him they cannot have the least comfortable or hopefull thought of God being not in Christ they have none of Christs righteousness SERM. XXXII How God is a mercifull Father the Father of all mercies to his children 2 COR. 1. 3. Blessed be God the Father of mercies THe next considerable motive in God who is thus to be blessed is from his relative Attribute to us The Father of mercies if every mercy be a stream issuing from him the fountain if every favour be a ray which hath its emanation from that Sun then no wonder if always and in all things we are to bless and praise him It s Bernards observation he doth not say Pater ultionum c. the Father of revenge and of judgments which yet he is to all wicked men but of mercies that is to such as fear him So that the Apostle doth here represent God in the most sweet and lovely relation that may be to the truly godly They must not think fury and vengeance is in him towards them though sinners but that through Christ all enmity is taken away and they may with boldness come to him as to a Father even as the child doth securely rest in his Fathers bosome The words have no difficulty they are a fountain opened no stone is to be removed that the wearied soul may drink thereof Observe That God is a Father of mercies or a mercifull Father to those that are his So that our work will be to treat of that Attribute of God which renders the meditation and thoughts of him comfortable to us For if he be holy but not mercifull if infinite but not mercifull if omnipotent but not mercifull he would be a consuming fire to us It is good therefore for the contrite sinner to hear of this Attribute ineffabili desiderio teneor cum audio bonus Dominus To open this rich treasure that is able to enrich all who will come and take of it Consider First That God hath such an Attribute of mercy The Scripture doth not only represent him Wise Just and Almighty but Mercifull also Jam. 5. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is very pitifull and of tender mercy The former word is from the bowels that use to move when we are affected compassionately with any miserable object So that Gods mercies they are bowel-mercies he doth not only do good to us but to speak after the manner of men he is compassionately affected unto us while he doth so Hence Luke 1. 78. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bowles of mercy But whether mercy may be attributed to God properly is disputed The Socinians they deny mercy to be an essential property to God even as they do vindicative Justice The Stoicks they denied mercy to their wise man Seneca grants clementia and benignitas but not misericordia for they defined mercy to be egritudo animi a sickness and grief of the mind which ariseth from anothers misery And why is it called misericordia Yarch Austin but because it doth make miserum cor Therefore if we stick to these definitions of mercy as it is in man who hath compassion because he hath passion we are not to attribute it to God but seclude all humane imperfections and look upon it as an Attribute in God whereby he doth will to help and relieve such as are in misery so it is â—â—ivently in him and as there is none good but God so we may say there is none mercifull but God The mercy then of God is infinite as his own nature and do has rarre transcend all our sins and miseries as the Heavens do a mole-hill only there is not perturbation in the holy Nature of God which we find in our compassions Anselme expresseth it well Thou art mercifull O God Secundum nos non secundum te secundum sensum nostrum non tuum cum tu respicis nos miseros nos sentimus miserationis effectum tu non miseriae affectum God then is mercifull as well as just and thousands of places in the Scripture speak of this mercy of God very largely 2. It is good to know that the mercy of God is taken in Scripture sometimes Actively for that essential Attribute in him as Exod. 34. 6 7. where the Lord himself proclaimed his own Name Mercifull Grucious Long-suffering c. Though Divines do give notional differences between his Goodness Mercy Grace and Long-suffering yet I shall not attend to that Or Passively for the effects of his mercy as here in the Text The Father of mercies so when God doth threaten
incestuous person whom sorrow had almost swallowed up as a whirlpool These that call for a drop of water as it were to cool their scorching souls and cannot have it To such as these we are to apply our selves with all tendernesse to comfort them as the Apostle exhorted the Corinthians For seeing that a wounded spirit is more hardly born than any outward misery whatsoever no wonder that in this case if ever we come with all comforting medicines to heal them and revive them We read the Lord Christ when he was in those agonies conflicting with the sense of Gods wrath that even he himself had an Angel to comfort him Must Christ the Sonne of God have an Angel sent to comfort him How much more then a poor wretched sinner ready to fall into hell with the burden of his sins This is fully represented by Elihu Job 33. 28. where speaking of a man chastened by the Lord and consuming away so that he doth even abhor to eat his bread If there come an Interpreter a Messenger one amongst a thousand that can shew to such his uprightnesse that make it evident to him that he is no hypocrite but the truth of grace abideth in him then his flesh shall be fresh as a childs he shall pray to God and he will be favourable and he shall see his face with joy See what a wonderfull change such a messenger may make he doth even raise him from the dead he that was pininig away is returned to his youth and this is for spiritual troubles Again in the second place There are outward troubles and it 's our duty to comfort such also and endeavour to turn their water into wine and of such troubles happily the Apostle speaketh chiefly in this Text. For although God be ready to fill their hearts with joy yet he will have this done many times by the help of others because we being members in the same body are to be accordingly serviceable to one another Hence in the second place Every one in trouble doth greatly need the assistance and help of others to comfort them Take the most godly Minister or the most able Christian who have been most eminent and successefull to comfort others yet when they have been tempted and cast down themselves they have not bin able to make use of those directions they have given to others As Physicians though never so able to help others yet in their own diseases they need the advice of others Insomuch that there is no Christian in any trouble can say I need not the comfort of any the help of any I can support and comfort my self well enough Thus Paul Rom. 1. 12. though so eminent an Apostle caught up into the third Heaven yet he did long to see the Romans That he might be comforted with them though that might be in respect of their graces to see this flourish as in other places Ye are my Crown and my Joy if you stand fast in the Lord. But howsoever we see job though so eminent yet not able to pour oyl into his own wounds he is without comfort and cannot help himself Now there are these Reasons Why those who are afflicted though never so able and gracious yea excellently skilfull to comfort others yet they themselves need help from others in their temptations First Because their temptations do darken and obnubilate their own judgements and so they are not able to see that ground and those arguments of comfort which others may It is with them as those who would behold their face in a broken glass or in muddied streams like those that look through a green glass they judge every thing green while judgement is kept clear though faith be weak yet still there is some support but then is the soul wholly cast down when the eye is become darkness when in stead of a Father it apprehends God a Judge when instead of beholding the gracious works of Gods Spirit in themselves they think they see nothing but hypocrisie and rottenness in themselves Oh now how welcome is such an one of a thousand who shew to that man his uprightness Secondly The most eminent in their troubles need comfort from others Because the sense and feeling of their grief doth wholly possesse them so that they mind nothing else Whatsoever it be that is a burden upon them with this they rise and go to bed and groan under it now another Christian is very fit to put them in mind of such promises to remember them of such passages in Scripture which their immoderate sorrow had wholly driven out of their mind The soul of a man cannot be intent to many things at once therefore the sense and feeling of its particular exercise taketh up the whole heart as if there were no Scripture no promise no balm in Gilead for any then to be a Remembrancer a Monitor you forget such a place you remember not what the Scripture delivereth concerning your condition or you do not think of what you have formerly Say with David I will remember the works of the Lord of old Thus I say even the most eminent are so apt to be sensible of what is upon them that they remember not such things as may do them good Thirdly Even the most eminent who are in any trouble they cannot so bear it but they are subject to unbelief to discontent to frowardnesse to many sad exercises of soul And therefore no wonder if they need the help of others to allay that evil spirit in them as Martha said Lord if thou hadst been here my brother had not died So mayest thou say Oh if such a Christian such a Minister had been with me I had not been so impatient I had not been so dejected We cannot be in exercises especially in spiritual desertions and the sense of Gods wrath but withall there will arise much sinne there will be froth and mud that our hearts will send forth In this boiling of the soul there will arise some scumme It is true in Christ although he was under those disconsolate desertions destitute of comfort yet all the while there was no sinne in him no grace was weakned though his comfort was abated his soul was like a glass with pure water in it all the moving and tossing of it up and down could not cause any filth or mud in it but it is otherwise with us our souls have mud a sinfull sediment in the bottome and no sooner are we tossed and moved up and down but this cometh to the top our corruption sheweth it self presently and therefore we need the prayers the advice of others yea rebuke sometimes because like Rachel We refuse to be comforted Fourthly Every one needeth comfort from others in trouble Because the Devil is then most forward and busie He is ready to accuse God to thee and to accuse thee to God He moveth in job's wife that he should curse God and die He
make Christs fear of death only natural and say therefore he was more sadly affected with it than any of the Prophets or Martyrs because of the exquisite and tender constitution of his body do greatly derogate from that work of mediation for us and satisfaction which was done by his blood to the justice of God From these examples you see that though grace can subdue sinne conquer lusts overcome the Devil yet it cannot totally take away the anxiety and fear of death which is altogether natural though the sinfulness of it may be mortified But to this it may be objected How could Paul be so sollicitous about death when Phil. 1. 23. he saith He had a desire to depart and to be with Christ Yea he did not know what to choose whether life or death He was in a straight betwixt two a desire to be with Christ and a desire to live that he might be serviceable to the Church That this may be answered it is good to take more exact notice of that place for it is an admirable demonstration of the gracious frame of Paul's heart lest the Philippians should think that he desired their prayers for himself now in bonds for the Gospel as being too inordinately affected to the desire of life he sheweth what a blessed frame of heart he had obtained unto even that if it were put to his choice whether he should live or die he should be straightned what to do The desire to be with Christ on one side did so affect him and the desire of the Churches good by his labours on the other side did so much work upon him where we may observe that his desire to depart was not because he had troubles and calamities here it was not because of the miseries and afflictions he met with but want of love to Christ That I may be with Christ saith he he doth not say that I may have glory that I may reign in Heaven but be with Christ Christs presence maketh Heaven to be Heaven Though Paul in this life was in Christ yet he was not with Christ Further he doth not say meerly I desire but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a desire it was a constant setled permanent desire in him and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut the rope as it were and to set fail to Heaven to return to him from whom he had his spiritual being The Apostle then did not only desire to be with Christ but he judged it the farre better condition for him Therefore we must distinguish of a two-fold desire there is a Natural Desire and an Elicite Desire A Natural Desire is that which floweth from the meer principles of Nature desiring to preserve it self and this Paul could not but have as he was a man Even as our Saviour told Peter He should be bound and should be carried whether he would not Joh. 21. 18. that is according to his natural will otherwise according to his will as sanctified did with readiness and joy go to the place of his Martyrdom An Elicite Desire is that which a man putteth forth according to the principles of reason and grace so that we may desire one thing with a natural desire another thing with an elicite A man that hath a putrified arm doth with a natural desire will to continue his arm still in his body but with an elicite desire following reason so he willeth to cut it off And thus Paul did with an elicite desire so he willed Heaven and being with Christ rather than to continue in the flesh To amplifie this Consider First That death is not according to mans creation at first he was not made mortal or corruptible But as the sentence of God doth witness In the day Adam did eat of the forbidden fruit he fell into a dying condition It is true The Question is of a large dispute Whether Adam was made immortal or no The Papists say he was made mortal and the Socinians they do more frowardly oppose this truth affirming Adam would have died though there had not been any eating of the forbidden fruit So that with them actual death was necessary before Adams sinne only it became a punishment after But Rom. 5. the Apostle at large sheweth That by one mans sinne death came into the world And Rom. 6. 23. The wages of sinne is death Death then being wholly against the natural institution At first Adam had an implanted love of his life in him And although his estate was so blessed that there could not be place for any fear yet had he been capable of losing his life his love to it would have made him afraid of being deprived of it This then is the great mystery that the natural wise men of the world were ignorant of Death they would not deny they called it The tribute of Nature which all must pay only they did not know the cause of it they understood not how it came to seâ—se upon all mankind Secondly Seeing that death is thus connatural and the effect of sinne and the Devil Hence it is that which maketh Death farre more terrible than otherwise it would be is sinne Whatsoever bitterness and gall is in death it doth chiefly come from sinne 1 Cor. 15. 56. The sting of death is sinne So many sinnes as thou committest thou puttest so many stings into death to make it more dreadfull Could a man die and have not any sinne laid to his charge though it would be pain yet it would not be terrour When Aristotle calleth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The terrible of terribles He speaketh of death as now it is Now in death as ordinarily men die there is not a bare apprehension of the dissolution of soul and body but there is the guilt of sinne likewise interposing whereby a dying man is usually terrified with the thoughts of what he hath done and in Christians what will become of them when they are dead Animula blandula quae nunc abibis in loca Die I dare not live I cannot and thus his soul is miserably in agonies and grievous tormenting fears and all because sinne is the sting of death Oh it were easie to die were it not for sinne for hell for judgement were it not for conscience accusing and condemning But this is it which maketh the thoughts of it so grievous and terrible Therefore in the third place The Lord Christ came into the world to destroy and remove this sting of death To change the nature of death that it should not be matter of terror but of joy and comfort being like Joseph's Chariot to carry us to the place of our hope and desire Thus we have the Apostle insulting over death 1 Cor. 15. 54 55. Death is swallowed up in victory Death doth not swallow the godly man but he doth swallow that up O death where is thy sting Thanks be to God which giveth us victory by our Lord Jesus Christ Were it not then for
Gods promise to doe such things for us yet if he had not the supreame power to order and worke all things when he pleaseth but were subordinate to some higher power then we could not trust in him Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary whom they call their hope in prayer as also in the other Saints For although they would elude by a distinction of trusting in one as the primary efficient cause and in one as a secondary and instrumental cause in which latter sense they onely trust in the Saints as they would perswade us yet that is against the very nature of divine trust which must have for its object onely that which is supreame and omnipotent So that unlesse they will distinguish of a primary God and a secondary God they cannot so distinguish about trusting in the same manner Even as it is with the other act of faith as it giveth a divine assent to any truth The Schoolmen generally say That the Ratio formalis fidei is Revelatio Divina and Suprema veritas So that we cannot with a Divine Faith believe upon any thing but a Divine Testimony Thus it is in this other act of faith which we call trusting It must be a Divine Promise a Divine Power else we cannot put this holy and divine trust in it As therefore the Psalmist said Some put their trust in their horses some in chariots but we will trust in the Name of the Lord Psal 20. 7. Thus let us Some trust in Angels some in Saints some in great men in wise men but we will trust in the Lord. From hence also it is that we do clearly confute the Socinian who denieth the Eternal Deity of Christ For if Christ were not God if he were onely the best of creatures yet as a creature it would be unlawfull to trust in him we should be guilty of great Idolatry to put confidence in him Now it is plainly a duty to trust in Christ as well as in God the Father Romans 15. 12. Though the root of Jesse yet in him shall the Gentiles trust and that is because he is not a meer man but God as well as man Ephesians 1. 12. So they are called The first fruits of Achaia who first trusted in Christ This then is a plain demonstration of the Godhead of Christ because it is our duty to trust in him You see by all these glorious properties in God which are the full reason of our trusting in him that it is not lawfull under any nice and subtil distinctions whatsoever to put our trust any where but in the Lord. Secondly As God is the object in whom we trust So the matter for which we are to trust in him is all the good things we want There is not any one mercy whether for soul or body but we are to trust in God alone for it Now the good things we want empty themselves in two streames The spiritual mercies and the temporal mercies and we are to trust in God for all these There is not a crumme of bread or a drop of drinke but we are to trust and depend on God for it We are not to trust in our labour in our barne and store but are to lie in prayer at the throne of grace every day as Lazarus did at Dives his gate even for a crum of spiritual mercies and they are of many sorts 1. That which is the ultimate and last end of all grace and holinesse here which is Eternal Life and Everlasting Glory The trusting in God for this is that which should keep up our hearts in all the streights we are to meet with 1 Corinth 15. If we had hope onely in this life saith the Apostle we were of all men most miserable So Titus 1. 2. and 3. 7. there is the hope of eternal life The trusting by faith and by hope are of so near union that one may well be brought to confirme the other Now let a Christian be frequently putting forth these vigorous trustings in Christ for everlasting glory what heavenly joyfull and undaunted resolutions will it work in him 2. There are mercies that are the meanes to lead to this end such as Justification and Sanctification of our natures daily remission of sinnes and a daily preservation in the state of grace that we may never fall away For these things we are certainly to trust for at Gods hand We have Gods promise for these things and who dare question whether God be thus able to keep us to salvation or no Thus remission of sinne is by faith in his blood Rom. 3. Yea the life of a godly man as to his spirituals and supernaturals is wholly in this trusting Thus the just you heard liveth by his faith And Paul professeth aloud That the life he did live Galat. 2. 20. though in the flesh was by faith in the Sonne of God Oh that this spiritual truth were received and digested more by the godly Doe you not look more into your selves then up to God Doe you not more live in the thoughts of your owne graces than of Gods promises Truly the right improving of this Doctrine about trusting in God it would be like Solomon's North-winde to blow away the rain to dispell all sinfull sorrow SERM. LXXII What is required in our trusting in God ex parte subjecti And of the excellency of this grace 2 COR. 1. 9. But in the Lord. WE are treating of this choice and necessary duty of trusting in God and severall things have been spoken to acquaint us with the nature thereof we proceed therefore and as we have told you what is required ex parte objecti to cause this trusting in the Lord from the next place let us declare what is ex parte objecti necessary to this duty And for the explicating of that there are these things concurrent to our trusting in the Lord. 1. There must be a serious and powerfull apprehension of our own inability yea and of the weakness of all Creatures to help us or to do good to us for till this foundation be laid that all power wisedome righteousness and whatsoever the Creature can affoard is but a shadow a reed that can do no good at all it is impossible that we should trust in the Lord. So that by this we may see the difficulty and rarity of this grace for how hard a matter is it thus to be affected about all the meanes that are in the world about all the Creatures we do injoy to look upon them but as those Instruments of Musick which cannot sound any longer then they are blown into How difficult to possess our soules with this principle to look upon thy self and all Creatures no otherwise then the poore creple that lay by the Poole side that could not at all help or move it self That do behold all things as Sarahs dead wombe or Ezekiels dry bones unless the Lord quicken and give
it had beene better if Gods help had come sooner if he had not deferred so long but this is as if the patient should take upon him to direct the Physician when is the fittest time for the administration of his medicinal helpe Fourthly The people of God aggravate their mercies By comparing them with others miseries I have health how many are in paines and exquisite torments I have sufficiency and fullnesse how many Lazar's are there that would be glad of the crummes that fall from my Table As those Lepers that were ready to be famished but unexpectedly met with full provision in the Syrian's Camps said We doe not well 2 King 7. 9. let us informe the Kings houshold For alas they were ready to eat their own children through the famine while these had all plenty In the same manner mayest thou reflect with thy self How many are there even of the deare servants of God that are naked hungry persecuted and destitute of all hope There is scarce any so afflicted or in a low condition but he may look upon others who are more miserable than he This therefore will greatly sharpen thy affections to blesse God When thou shalt compare thy mercies with others miseries especially if you doe consider it in spirituals How many thousands sit in Paganisme and know nothing of Christ How many lye roaring in hell for the same sinnes or lesse sinnes it may be that thou hast committed Thus if thou set thy self to aggravate the mercy of God from every consideration thou wilt finde the circumstances will increase upon thee as the widows oyl did and thou wilt see thou hast more cause to blesse Ood then ever thou didst apprehend at first If I say thou didst this thou wouldst no more complaine of the coldnesse and chilnesse that is upon thy heart Nothing doth so much dull the heart as resting in generals blessing God in generals Take every mercy as thou wouldst some Watch or curious worke of Art and view every piece every part or as those that hehold some admirable Image they are intentive to every part thereof to observe the beauty life and proportion thereof Oh it is this and this onely will draw out thy soul and make thee have rivers of water flowing from thee It is this that will make thee say with Elihu Job 32. 18. I am full of matter the Spirit within me constraineth me my belly is as wine which hath no vent it is ready to burst like new bottles Thus five words of praise coming from an heart aggravating Gods mercy are more effectual then five hundred in a formal general way SERM. LXXV Privative and preventing Mercies are to be accounted of as Positive 2 COR. 1. 10. Who delivered us from so great a death and doth deliver IN this Text we have Paul celebrating the goodness of God to him in that extream trouble mentioned before wherein was observed First The holy thankefull temper of Paul studying to aggravate the mercy of God He leaveth out nothing unexpressed which may not make for the great exaltation of Gods goodness towards him There remaineth a second Doctrine which is That the children of God are to account of the privative and preventing mercies as much as positive Paul cals this deliverance a deliverance from such a death so great a death yet he was not actually killed he was onely in danger of it but because had not the mercy of God prevented death had surely seised on him Therefore this mercy of preventing death he doth judge to be as it were a positive deliverance from it That as we see God doth deal with his people He accepteth of a willing mind for the deed And Heb. 11. 17. Abraham is said to offer up his onely begotten sonne because it was in the immediate disposition and preparation of his heart he had done it had not God prevented it So it is here with the people of God Those mercies which keep off the dangers that are immediately issuing out upon us they take as if the mercy was it self positively done to them Divines have a saying Plures sunt gratiae privativae quà m positivae There are more privative favours of God than positive and this they apply to spiritual things And indeed if we consider how many sins God may keep thee from which others fall into how many temptations God doth preserve thee in which swallow up others we must needs acknowledge that we are no more able to reckon up these preventing mercies of God than we can count the stars or reckon up the sand upon the sea-shore That this truth may affect us and cause us more to imploy our thoughts in a thankfull way towards God concerning all that evil which might come upon us if God did not interpose Let us take notice of these particulars First That there are some mercies God doth vouchsafe to his people which do suppose evil to be actually come upon them As when Joseph was delivered out of prison Jonah out of the whales belly the Lord did not prevent which he could have done if he had pleased but suffered them to overtake those children of his Yea all the troubles which do befall the godly he could have prevented them if he had pleased He that can deliver out of them can also stop them from coming but God out of wise ends both relating to his own glory and the good of his people doth bring these exercises upon them Then on the other side There are mercies which do not suppose evil actually to come upon us but ready and prepared to fall on us if the Lord did not forbid That as we see it was with the Angel when he had his drawn sword and was ready to strike Jerusalem with the plague as well as other places the Lord did mercifully command the Angel to put up his sword Now no doubt but David did account this preventing mercy this stopping of the plague to be as great as if they had been delivered in the midst of it For in regard of the preparation to this judgement they were but as so many dead corpses So that the people of God are of too narrow and streightned a spirit when they look onely to what troubles they have been in and God hath delivered them Oh consider further how many might have fallen upon thee yea would certainly have bruised thee had not the Lord kept them off Secondly These preventing mercies do empty themselves in a two-fold chanel For they are either Temporal evils or Spiritual evils that these mercies do relate unto and thus preventing mercies do compasse us about all the day long what evil might not have fallen upon thee every moment This disease that casualty such a sudden and unexpected calamity Insomuch that thou canst not hear of any misery fallen upon any living but it also might have come upon thee Doth any sit mourning and wringing their hands crying out O ye that passe by see if
there be any afflicted with bitterness as I am And is not this thy case Is not thy house a house of mourning for dead fathers or dead husbands as well as others Is not all this from the preventing mercy of God The second chanel in which these mercies may be discovered is In spiritual things And certainly here we may cry out also That they are more than can be numbred For what sinne what temptations what terrours and troubles of heart what wounds and gashes of soul do any of the godly fall into and thou mayest not also be plunged into the same Who maketh thee to differ Why must not the branch ingraffed in insult over that which is broken off but take heed and tremble Is it not because God may break off those also Oh then with bleeding and melting hearts acknowledge and say O Lord what would have become of me if left to such a passion if forsaken in such a temptation Why is it that I have not the guilt the condemnation that others lie under Is it not because thy goodness did keep me Even as David was preserved in respect of that businesâ— of the men of Keilah he asketh of God Whether they would deliver him into Saul's hands and God telleth him they would certainly do it thereupon David will not commit himself to them It is thus often in respect of thy soul if thou go to such a place if thou art put into such a temptation if placed in such a condition or relation God knoweth that this would prove a snare to thee it would be a ruine to thee Therefore the Lord doth so order by his mercy that thou shalt not come into that condition Divines have one kind of grace that they call Gratia praeveniens which doth prevent us it cometh upon us before we have any thought any will or desire about it As God said He was found of those that sought him not And truly such preventing grace we do not only need at our first conversion but all our life long as much as our daily bread Grace must prevent our mind our will our affections otherwise some sinne some lust or other would immediately fasten upon us Let then the godly soul remember what a deep and vast ocean this is of preventing grace the bottome whereof thou canst never dive into As Paul said By the grace of God I am what I am so saith Austin he might have added By the grace of God I am not what I am not It 's the grace of God that thou art not a withered tree a barren wilderness It is the grace of God keepeth thee from Hypocrisie and from Apostasie what a sinner and evil wretch thou art not it is wholly by the grace of God Thirdly Although the godly do thus judge of preventing mercies as well as of positive mercies yet because we are apt to account of mercies by sense and feeling we have hence it is That the godly are exceedingly-forgetfull many times about preventing mercies It is often said We never prize a mercy till we want it How precious is health to a diseased man ease to a tormented man And so also we never account any evil grievous but while we feel it while it is upon our backs and thereupon we are most sensible of such mercies which do take off this burden from us Thus it is indeed because we judge of all things according to our sense but if we did let judgement work then the godly soul would be likewise greatly enlarged for the keeping of evil as well as removing of it The evil we never felt yet because ready to come upon us had not the mercy of God kept it off is affectionately taken notice of by that soul which delights to search out the works of God towards it The godly ought not be so bruitish as to be taught only by thorns or to be like the horse which must have alwayes the bit and bridle Preventing mercy is as real a mercy as a positive one God is as truly good in keeping of evil from thee as removing of it Shall God therefore lose such of his glory and honour because thou wilt judge only by sense Fourthly That therefore the children of God may know It is their duty to go further in the way of praise to God then usually they do Let them consider these ensuing rules concerning preventing mercies And 1. Perswade thy self of this That whatsoever evil thou hast deserved by thy sinnes and is not brought upon thee look upon this as a preventing mercy and be affected wit it as much as with any positive mercy And truly this very particular may be like a live coal from the Altar to warm and purifie thy heart For hast thou not deserved all the curses threatned in the Law As soon as ever as thou hast sinned may not the Law of God immediately challenge thee take thee by the throat and hale thee to hell Well if so consider this preventing mercy of God that keepeth thee from them Mayest thou not truly say remembring the deserts of thy sinne not onely the God who deliuereth from so great a death but also so great an hell and so great a damnation Were not thy heart like a clod of earth like a stone how greatly wouldst thou be affected in this particular saying It 's the Lords mercy I am not in the grave It 's the Lords mercy I am not roaring in hell for the Law curseth me I have transgressed that there is nothing keepeth off the execution of that dreadfull sentence but the meer mercy of God And therefore if thou wert dead and raised again if damned in hell and yet delivered out Would not thy mouth and heart be filled all over with blessing and praising of God Why not then when God keepeth thee out of this destruction every moment It 's observed as the demonstration of Gods great power and mercy that the waters of the sea being higher than the earth yet they are so checked and bounded by the power of God that they do not overflow the earth This is the meer preventing mercy of God Insomuch that Luther said The Inhabitants of the earth are as wonderfully preserved from destruction by the sea as the people of Israel were in their passage to Canaan when the waters stood like walls on both sides And thus it is in any mercy we enjoy if we consider what the Law threatens how that curseth what we have deserved It 's a wonder of wonders that every houre we doe not fall into hell Therefore if thou findest thy heart not affected with these preventing mercies lay this particular close to thy soul 2. Consider That whatsoever evil doth actually fall upon any other in the world and not on thee this is a preventing mercy Is another sick and not thou Is another poor not thou This is a privative mercy For what reason can there be given of thy difference from others but onely
for they have not returned to glorifie me It is love to our selves it 's a self-seeking that makes us pray but it would argue love to God and an honouring of him when we returne praises to him It is therefore the duties of Ministers to press you upon the duty of praising of God as well as of praying unto him Many are horribly negligent in both some are more often in prayer then they are in thanksgiving Whereas God is said to inhabit the praises of his people Psalm 22. 3. as well as he is the God that heareth prayers Psalm 65. 2. God dwelleth in the praises of Israel that is in or amongst Israel continually praising of him or else it is to shew that as a man dwelleth in his house constantly residing there so God is daily administring matter of praises to his people implying thereby that there is no time no place no condition wherein we ought not to bless and praise God Those many Psalmes which David made declare how necessary a duty it is and how much the people of God are to exercise themselves therein Hence it is that David professeth he will never intermit this duty as we are to pray without ceasing so to praise God without ceasing Psalm 145. 1 2. I will bless thy name for ever and ever I will bless thee every day See what an ardent affection David hath to this For although the Apostle James saith Is any man afflicted let him pray is any man merry let him sing Psalmes James 5. 13. implying thereby that there are speciall times wherein one duty is to be exercised more than another yet there is no time wherein the Lord doth not give his people occasion to give thanks to him That your hearts may be both rightly instructed in the manner of this duty and awed against all slothfullness therein take notice of these ensuing particulars 1. What is required to this Duty And 2. The Motives thereunto And First To praise God there is required an acknowledgement by faith that God and God alone is the Author of all the mercies both temporall and spirituall that we do enjoy Hence an Atheist can never be thankfull because he owneth no God the giver of mercies And the practicall Atheist who liveth as if there were no God he like the Swine eateth indeed upon the fruite that he findeth upon the ground but never looketh up to the tree from whence it falleth Now this practicall Atheisme doth raign every where and that causeth the universall ingratitude that is in the world men take these mercies as so many debts belonging to them They look upon them as the things of a naturall course not as the dispensations of a free and voluntary Agent even the great God who giveth them and denyeth them at his pleasure David therefore in his Psalmes doth so often magnifie God by many glorious Titles thereby professing that From God cometh every good and perfect gift Hence also the Apostle James Cap. 4. 15. maketh it the duty of every one in their daily resolutions to buy and sell or to go to such a place to say if the Lord will declaring hereby that it is from God that we are inabled to performe any naturall or civill action I also add that it must be an acknowledgment of God alone because in spirituall mercies many corrupt Teachers have divided the kingdome between Gods gracious power and mans mans free-will Therefore the Papists the Socinians the Arminians these do either in whole or in part destroy the very foundation of thanksgiving to God in respect of spirituall mercies especially in that whereby one man differs from another That which the Apostle doth so evidently attribute to God only 1 Cor. 4. 7. that they appropriate to themselves the good use of free-will or the improving of grace offered is made mans work and then certainly we are to glory more in our selves then in God But if we are to give God thankes for every morsell of bread we eate shall we not much rather for every spirituall mercy to the soul It was Tullies observation that though their Ancestors praised God for their prosperity and success yet they never did for their vertuous actions thinking that absurd as if unless they were not done by their own power there was no commendation due to them and too much of this Heathenish and Philosophicall leaven doth still soure the minds of many Learned men in the Church Know then so much as thou settest up a free-will beyond Scripture bounds so farre thou takest off from the duty of praising and blessing of God Besides we say God must be acknowledged in every mercy temporall and spirituall Thou that prayest God would give thee thy daily bread wilt thou not praise God when he doth it yet how sottish and brutish are many persons and Families when they go to meales and rise from meales and no thankes or praises are given to God should not the example of Christ move thee when he had but some loaves of Barly and a little Fish yet he blessed God before he did eate thereof How then cometh it about that there should be such unthankfull wretches that take their food and yet never thank God that giveth it Thou wouldst account that poore man a proud or unworthy person to whom thou shouldst give some food in his necessity and he never so much as open his mouth to give one word of thankfullness to thee Thou dealest more frowardly and wickedly with God And if for temporall mercies then much more for spirituall if thy meate thy drink thy rayment be Gods mercy much more is thy regeneration thy justification which do so far transcend the power of nature 2. To this duty of praising God is not only required These generall acts of faith whereby we own him for the Jehova and the Creator of Heaven and Earth but also those particular Acts whereby we do apply and appropriate him as our God in particular For it is this particular applying Act of faith that maketh the heart full of praise and thanksgivihg Therefore you may observe David in his Psalmes not only calling God a buckler a refuge a strong tower but his buckler his strong tower his God Neither can we be thankfull in spirituall mercies about pardon of sinne support in temptations till with Paul Gal. 2 we say Who loved us and gave himself for us and this is one reason why we urge the People to take heed of diffidence not to give way to distrust and doubtfull perplexities of soul because while these are predominant they cannot walk thankfully and give the glory that is due to him 3. Love to God Because he heareth our prayers will raise up the heart exceedingly to thanksgiving Psal 116. 1. I will love the Lord because he hath heard my supplications That God should hear the prayers of one so unworthy and polluted as thou art that God should do thee good who art so evill this freeness
they both agree in this our temporal mercies and spiritual mercies come from God the fountain of them though spiritual mercies have a more special and restrained consideration To affect us with humility and thankfulnesse in this point consider these particulars First That even those mercies which are the effects of natural causes yet they are the gift of God Should he withdraw his concourse no creature were able to performe its usefull operations The fire would not warme us our bread would not nourish us our raiment would not comfort us against the cold So that we are not only to bless God that we have such creatures as these are but that they are usefull We are not only to praise God that we have bread and raiment but that these things can do their office For in these there is a two-fold mercy 1. That God doth provide them for us 2. That when they are provided they put forth their usefulnesse Thus our Saviour alledgeth out of Deuteronomy Mat. 4. 4. Thou shalt not live by bread onely but by every word that proceedeth out of Gods mouth If God give not a word of blessing our bread cannot nourish us Hence we are also said In God to live and move and have our being Act. 17. 28. Although therefore there are natural causes and these do produce their effects from a natural necessity yet because they are second causes they do therefore depend upon God the chiefest and supream cause both in esse and operari in their being and operation Thus the fire would not burn if God should not give concourse thereunto as appeareth in the case of the three Worthies and the reason which is given by the Dominicans though the Jesuites do not well relish it is that every second cause though it be a natural agent and so determined to operation yet because it is in a potentiality to worke it hath a potentia a power this must be reduced to act by that which is the pure and chief act viz. God himself So that it is not enough for God to give a natural power to produce such an effect unlesse he also actuate that power and goe along with it This is a truth and when believed will draw off our eyes from the creature more so as to set them upon God and to acknowledge him more in all things This then thou art to know That even those natural comforts which flow from natural causes so that it would be a miracle if they should not produce them are yet from the goodnesse and bounty of God Now how often are we unthankfull for these mercies we doe not blesse God for the gift of seeing the gift of hearing the gift of walking Secondly Those comforts which flow from moral causes these also are to be attributed to the gift of God A man that is diligent in his place he may grow to be rich The strongest usually prevail in battel The swiftest they overcome in a race yet where these moral causes are the effect is Gods gift Therefore Solomon observeth that the clean contrary falleth out sometimes Eccles 9. 11. That the battel is not to the strong nor the race to the swift How many are diligent carefull and wise in their places and yet cannot obtain wealth in this world So that even those things which are brought about by the means that we use we must acknowledge they are Gods gift if his blessing be not upon the means they are frustrated Thus the Lord doth instruct Israel against any pride and confidence that might arise as if their power and strength did make them rich For it is the Lord saith he that giveth thee power to get wealth Deut. 8. 18. You see whatsoever wisdome diligence and good husbandry we use yet if any thing come thereby it is the gift of God You have a most significant place for this truth Hag. 1. 6. where the Prophet sheweth whatever we eat or drinke or take care and labour about the Lord can blast it and make it come to nothing Ye eat but have not enough ye cloathe you but there is none warme and he that earneth wages it is to put in a bag with holes Doth not this Text evidently proclaim that the labourer in his wages the tradesman in his buying and selling the husbandman in his plowing and sowing cannot adde one farthing to his efface unlesse the Lord blesse it Thirdly All those comforts we have and gifts either to relieve or refresh us that we have from others we are to account them Gods gifts rather than mens If any man help thee in thy necessities if any man preferre and honour thee thou art indeed to be thankfull unto men that are benefactors but more to God who inclined their hearts to thee Yet how little is this thought upon when we receive courtesies from men kindnesses from men we look upon these alone whereas if God did not move their hearts thou wouldst have found no relief from them It was thus with Joseph he was cast into prison upon the Kings displeasure in all outward appearance the Goaler would have used him with all cruelty yet saith the Text Genes 39. 21. God shewed mercy to Joseph and gave him favour in the sight of the keeper of the prison The Lord hath a command over mens hearts he maketh them mercifull and free to some and again he turneth the hearts of some men against others Now we poor creatures look only upon men as if they did all as if all were in their power But as God commanded Laban who was in a rage against Jacob not to speak an ill word against him So also doth the Lord daily he maketh men thy friends and he raiseth them up to be foes We have likewise a notable instance Exod. 12. 36. when the Israelites were upon their departure the Aegyptians though their cruel enemies who hated and oppressed them yet it 's said The Lord gave them favour in their eyes that they lent them even jewels of gold and silver On the contrary when God was provoked it is said Psalm 105. He turned their heart to his people As David then said when Shimei reviled him bitterly The Lord hath bid him So when thou receivest any favour any mercy from men look up higher than men The Lord hath bid him Mens gifts are much rather Gods gifts yea even what those do for us who are in the most indeared relations and so have principles of nature to instigate them to help thee yet thou art to look upon all their care and love as Gods gift to thee If thy parents have taken care of thee if they have provided for thee if they have looked to thee though it was their duty and they would have been unnatural if they had done otherwise yet do thou look upon it as Gods gift to thee How many parents are given up to unnatural affections How many love their lusts and their whores more than their children So that
meer gift of God The time when this solemn rejoycing shall be is said to be the day of the Lord Jesus and as some Copies have it Of our Lord Jesus It is usual in Scripture to call the day of the Lord that wherein he doth work some great mercy and deliverance for his people or that wherein he doth inflict some eminent and famous judgements upon the enemies of his Church So that there is the day of his mercy and the day of his judgement Now because of the end of the world then Christ will in a full and compleat manner recompence his people and punish all the ungodly therefore that is in a more remarkable manner called The day of Christ It is true there are some learned men that besides the day of Christs first coming which was not to destroy but save and the day of his second coming they make a middle one and that is the day wherein God did punish the Iews and utterly destroy the Temple and City bringing wrath upon them to the full for their crucifying of Christ and their other sinnes And of this they would understand our Saviours discourse Matth. 24. and in many other places where they are commanded to watch and to pray or to be patient and joyfull because the day of the Lord is at hand That day say they when God would destroy Jerusalem and deliver the believing Jews from the unbelieving and persecuting ones Thus Grotius the late Annotator c. But because this is to go against the common rode of Interpreters we must not have some specious colours but strong reasons to make us depart from the beaten way To be sure here as in many other places by the day of Christ is meant that last day of his when he shall come as a King and Judge to give to every one according to his wayes From whence observe That Christ hath a solemn day wherein wonderfull and great changes will be made Though for the present Paul's joy and the Corinthians in one another was not very conspicuous and glorious yet at that solemn day then this glory would be no longer eclipsed but break forth in a marvellous manner Concerning this day that there is such an one as also the properties of it elswhere is spoken of in a Sermon on Act. 17. 31. and I shall not therefore meddle in that My work shall be to instance in some of those remarkable changes which this solemn day will then make and how we are to live in reference thereunto And First Let us take up that for which the Apostle mentioneth it here in the Text There will be an happy and a glorious change as to the comforts of a godly Minister and a converted people Oh the unspeakable gladness of heart that then shall be When the Minister shall see the success of his labour when he shall be able to say Behold my five have gained ten Behold I and the children whom thou hast given me These are the redeemed ones from the bondage of sinne and Satan and then the Lord shall give that comfortable acclamation Well done good and faithfull servant enter thou into thy Masters joy Matth. 25. 23. Oh what tongue can express what heart can conceive the joy that such a Minister shall have This day I say this day may make him despise all the reproaches all the injuries and contumelies that wicked men shall put upon him while they call thee such and such names Hearken to those titles Come thou good and faithfull servant The thoughts also of this day would exceedingly quicken us up in our studies in our ministerial labours so to preach so to study so to watch over your souls as those that have this solemn day in their hearts Again this day will make a wonderfull change as to a godly people How shall they then rejoyce in that Minister and in those Sermons which have been powerfull to convert them and to bring them to that place of glory Their hearts will then be enlarged Oh blessed be God blessed be the time that ever you were a Pastor to us that ever such and such a Sermon was preached When you shall see a blind Minister and a blind people both going to hell together and you delivered and that by such a Ministry you enjoyed in your life time This will fill your hearts up with your rejoycing Though now a faithfull Minister and godly people in their Church-ways may meet with much opposition much difficulty and discouragement yet lift up your heads for your redemption draweth nigh How pleasant will it be when you are come to the haven to think of the dangerous storms and tempests you were once in But this day will make as great but a sad change as to all wicked men who have been as weeds in Gods garden who though watered and tilled yet bring forth no fruit Oh the terrour of this day to you Though now no Sermon moveth thee thou sittest and sleepest while Gods word is preached though now thou goest from the Assemblies to thy sports and pleasures of sinne and there is no more matter made of it But wo and a thousand times woe to thee at this day of Christ when we Ministers and you people shall be brought face to face then we shall be your accusers then every Sermon will accuse you then every Lords-day will rise up and witness against you Oh be not so sottish as to think all things will continue as they do Remember there is a day that will make the most prophane the proudest and the most stupid hearer to be awakened Secondly At that day there will be a mighty change upon the prophane man wallowing in his sins and following the pleasures thereof Then he that pleaseth himself in these lusts will call to the mountains to cover him and hide him from the presence of God What a difference will there be between the man priding himself in his sinfull wayes and when he shall hear that sentence pronounced against him Depart ye cursed into everlasting fire prepared for the Devil and his Angels In which sentence every word almost is terrible Depart from me they must be separated from God who is the fountain of life and joy Chrysostome thought this privative part more terrible than the positive To depart from God never to have his favor is worse than those eternal scorching flames of hell What if for the present such persons of honourand greatness bid thee come to them if God shall bid thee depart from him Oh remember when sin bids thee come when the world bids thee come one day God will bid thee depart Again that title and property given to such forlorn damned men is terrible yea cursed cursed by God and who then can blesse Cursed How much better if thou hadst never bin born then to be in the number of these cursed ones What if now thou blessest thy self and others bless thee thou wilt then be pronounced cursed
when thou shalt see what that Heaven what that glory and happiness is which at that day godliness will give thee full possession of how quickly will thy thoughts alter Then thou wilt cry out Oh it is a mans riches to be godly it is a mans wisdome to be godly a mans profit to be godly though he did there by lose all this present world Again We are prejudiced against Godlinesse because it is not in honour and repute None of the great men of the wise men do much regard it Men of great estates and birth think godliness below their greatness that it is a dishonour a stain to their reputation to walk precisely and singularly to the wicked course of the world But in this also that day will make a mighty change when you shall see that then godliness is only enquired after Then the Question will be How hast thou lived How hast thou kept thy self unspotted from sinne Then thou wouldst give thousands of worlds for godlinesse That holiness and purity thou now laughest at it will at that day be only in request At that day there is no difference between Kings and peasants between the noble and base between the rich and poor but either wicked or godly sheep or goats that maketh all the distinction If Alexander plead he conquered the world If Craesui plead the multitude of riches If one saith he is an Emperour another he is a Nobleman a Gentleman these are absurd pleas at that day Art thou a godly an holy man This only will carry it Oh then remember you will have other thoughts of godlinesse than now you have It will be more in request and honourable esteem than now it is Whosoever he be that doth evil though the great Potentates of the world the Judge will then say Depart I know you not Lastly We are prejudiced against Godlinesse because we think it is too strict it requireth too much of us It will not allow us those pleasures and delights we might have Oh but at that day such a thought will presently vanish all the labour of my life thou wilt say is not worthy to one minute of this glory could I have been a Martyr every day it would not have been equivalent to this present happiness SERM CV A further Discovery of the great Changes that will be wrought at the Day of Christ's second coming 2 COR. 1. 14. In the day of the Lord Jesus AT this great day you heard there would be a wonderfull change upon the thoughts and perswasions of men to what they are now It is not so much what thy affections and apprehensions are for the present but what they be at that day Especially in three things this Change will be seen 1. About Godlinesse which hath been dispatched 2. About Good men 3. About Christ We come therefore to the second and that is the wonderfull change that wicked men shall then have in reference to those who live godly and dare not conforme themselves to the course of this world As First Such who separate themselves from the evil wayes of the world They are matter of reproach and scorne They are judged the fooles and the simple ones by all that live near them But at that day you will have other thoughts you will then admire their happinesse call your selves the fools and deluded ones wishing that it might fare so with you as it doth with them It is said of those noble Worthies Heb. 11. 38. That they had tryal of cruel mockings Yea David though a King Psal 69. 12. complaineth He was the song of the drunkards Thus you see what thoughts men of the world have of such who fear God as Michal did David They despise them in their heart But oh the wonderfull alteration that day will cause when thou shalt see those who were despised by thee honoured by God Those whom thou didst reproach to be blessed by God What a confusion will this be to thee Then you will cry out We fools and mad men judged their wayes folly and matter of scorn but with what unspeakable glory doth God honour them Secondly Another false perswasion they have about godly men is That they are Hypocrites that all they do is not out of love to God but for ostentation sake That it is not the glory of God but their own glory and advantage that they seek after Paul was so often charged with corrupt ends in his Ministry that he is compelled to make his Apologetical Defence to clear himself Yea Christ himself was judged by the Pharisees to be an Impostor and that he came of himself doing his own will and seeking his own glory which made him so earnestly deny it Iohn 6. 38. Iohn 8. 50. This is a sore evil upon the sonnes of men that because they have an enmity and hatred against the godly yet they cannot put this forth upon godlinesse as godlinesse therefore they represent the godly in such colours and lay such things to their charge that they may seeme to have just cause to vent their malice against them But at that day their sincerity and integrity will appear then all the world shall see that their hearts were upright their aimes and intentions sincere that what reproofe what holy endeavours they used for the recovering of men out from their sinnes was not out of hatred or any other ill principle as wicked men are now apt to judge but out of pure love and desire for their soules good Let not then evil and ungodly men take upon them to judge the hearts of others that is the prerogative of God alone neither doe thou judge before the great day of judgement Take heed of calling such Hypocrites and dissemblers of calling such Pharisaical and conceited whom it may be God will own at that day for his jewels for his faithfull ones If there be any Judas who followeth Christ because of the Bagge If there be any who believe in Christ yet love the glory of men more than of God they shall beare their burden The portion of Hypocrites in Hell is a double portion But let not all the Apostles be censured for a Judas Let not all be judged Hypocrites because he was so Remember that this day is a revelation of all things all the hidden purposes and counsels of mens hearts shall then be made manifest The Apostle giveth this exhortation to such as judged him 1 Corinth 4. 5. he sheweth them how little he regarded mans judgement for it is the Lord that judgeth Therefore they are not to judge any thing before the time untill the Lord come who will bring to light the hidden things of darknesse and will make manifest the counsels of mens hearts and then shall every man have praise of God Is not this a full place to make thee afraid of all censures and hard speeches against such who professe godlinesse Let them alone to the Lord there is a day when all the thoughts
eyes and see not ears and hear not such have mouths and speak not Now these whether absent or present it 's much alike Therefore this residence requireth a faithfull and diligent discharge of that weighty work constant preaching a faithfull dispensing of Ordinances And besides this publick Ministry as occasion doth require a more personal and private dealing with their flock that so no man might perish We read of our Saviour Joh. 4. that he did not despise a poor ignorant woman but though weary and wanting bread yet attended to her conversion saying It was his meat and drink to do his Fathers will People are not to interpret such private endeavours of their Ministers as too much busie-medling or affectation of dominion Yea it is your duty to go unto your Pastors of your own accord to enquire about the salvation of your souls no man needeth to teach you this in respect of your bodies or estates to go to Physicians and Lawyers Certainly were not these things more unto men than their souls they would have as much recourse to their Ministers Consider that place and set it upon your hearts Mal. 2. 7. The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts You see here our Office and your duty Oh then were men in more holy fear about their souls What if I have not knowledge enough to salvation What if I mistake godliness thinking it to be that which it is not What if I delude and flatter my own soul Oh let me go to those that are the wise Physicians of my soul Let me enquire so diligently so exactly that whatsoever I am deceived in it may not be in matter of my soul Fifthly Though a Paster is thus ordinarily to reside with his own flocke and above all things to attend thereunto yet he is in some sense a Minister of the whole Church of God and so is a debtour to the publick good thereof We must in every Minister distinguish of the habitual and aptitudinal disposition that is in him by his Office and the actual relation or exercise thereof It is true that a Minister is not primo per se made a Minister of the Catholick visible Church as some learned men think for then his principal and proper duty would be to attend upon the whole flock of Christ and not this or that particular one yet though he be not Pastor Ecclesiae universalis as the Pope doth arrogantly assume to himself yet he is Pastor in Ecclesiâ universali though he be not a Pastor of the universal Church yet he is a Pastor in the universal Church Hence when he preacheth or administreth Sacraments in other Churches than his own he doth it not as a private man but as a Pastor in the Church though not as a Pastor of that particular Church The reason why a Minister may put forth ministerial acts though not to his own people ariseth from that habitual disposition which he is put into by his Office So that to be a Pastor of a people is not like that predicamental relation ad esse which Logicians speak of as if when a people suppose should be all consumed by the plague suddenly that then a Pastors office doth wholly cease not only to them but to all other Churches but it 's rather under a transcendental relation having an aptitudinal respect to the whole Church of God But I am not here to dilate on this it is enough at present to know that a Pastor is not so limitted to his own flock as if he did not owe much also to other Churches yea he is many wayes to advantage others also by occasional preaching by publick assistance in solemn Assemblies by writing and many other wayes Thus they are to be like some full fountains which are able not only to water the proper channel it emptieth it self into but to overflow sometimes as Jordan did to the refreshing of others So that although a Minister is bound to prefer his own flock first and principally to attend to them as his own charge yet what by prayer direction and counsel and what with many other edifying wayes he is wholly to lay out himself for the good of others and to be as precious ointment which cannot be hidden but doth refresh standers by and strangers as well as those that bear it about or as musick doth not only delight those for whom it is purposely provided and who are at the charge of it but even others that are at a distance or meer strangers Is it thus then that Pastors are personally to attend to their flock Then let it be an Use of Exhortation to you that are the people readily to submit unto and entertain them in all their ministerial labours If we are to preach you are to hear if we are to reprove to admonish to instruct then it 's your duty to be willing in all these things Why then is it that many are so unwilling so froward and opposite to the Ministers of God in their faithfull discharge of their Office Are we from house to house from person to person as occasion may require thus to promote your souls good Why are people so averse to this They are not willing to be disquieted they would be let alone in their ignorance and prophaneness Thus we take more pains than we have thanks for They would like us better if we would meddle lesse if every man were left alone to his own self But though happily you may say to other private Pastors What have you to do to instruct us to meddle with us look to your own selves Yet you cannot say thus to those whom God hath set over you they must admonish reprove instruct whether you love them or not for so doing So that it argueth horrible negligence in people when the more lazy the more careless a Ministry is they like it the better They love no zeal no diligence no forwardness in such as watch over them And whereas the Devil goeth up and down like a rearing Lion to seek whom he may devour yet these are angry at the shepherds of their souls who would deliver them out of his paws If you were but sensible in what thraldom you are in to your lusts how difficult to get any bolts or fetters off from you as also how many oppositions are in the way to Heaven how hardly even a righteous man is saved then you would say all ministerial labours are too little to provoke thee in this way The second Use is of Admonition to the Ministers of the Gospel that they would look upon Paul as a special president to follow How ought it to quicken us up against all dulness laziness and wearisomness in our work when we have such an example as Paul before us How often may we blush and mourn to see our selves fall so short of Paul's diligence zeal and courage in
is like Pharaohs lean Kine that devoureth all it meeteth with Why doth a man pursue this thing one time and then oppose it again Why doth he build and then destroy it again It is only for Self No wonder then if our Saviour laying down a fundamental Qualification in his Disciples requireth that a man should deny himself Mat. 16. 24. and truly he that cannot deny himself he will certainly deny God and Christ he will deny the true Faith of Christ when he is plunged into extream temptations Self-denyal then is that which will make a man deservedly be called homo quadratus better than he in Aristotle for he is settled upon such a sure and immoveable Rock that he will abide the same under all stormes and tempests In the next place we are to shew What are those Principles and rules of grace we ought to walk by opposite to those of the flesh that some may alwayes be steadfast and immoveable in the work of the Lord. But for the present we may by Use of Instruction be informed what to exspect from any carnal man he will never be faithfull to God and man he will change and alter according to earthly respects and therefore every such man is a lyar both towards God and man Constantine did once by way of stratagem make as if he were turned Arrian and published That all who would not Arrianize should lose their Preferment and be deprived of his favour Hereupon their were very many began to change their Religion many did deny the Deity of Christ But when he had discovered them enough then those few who would not deny the truth and imbrace Arrianism though it was to their great loss he imbraced and incouraged and as for the other Apostates he threw them off saying That they who were not faithfull to God would never be so to him Now from all natural men who walk by no Scripture-Principles but the lusts of their own hearts you cannot exspect any better they never followed Christ but for the loaves and therefore when they fail they will also withdraw These are like the Mill that goeth no longer than the waters drive it No wonder then if godly wen finde them to love to day and to hate to morrow for they do thus even to God himself Take heed then of purposing the things of thy soul after the flesh for then all those present affections will presently dye and wither within thee Thou wilt not long hold in the same minde but we shall quickly see it changed and thee falling off Therefore as David prayed when he saw the people offer willingly 1 Chron. 29. 18. O Lord God keep this for ever in the hearts of thy people So we may pray for thee when at any times manifesting some desires some affections to what is good O Lord keep this for ever in their hearts SERM. CXIII Of Principles in general and a godly mans in particular 2 COR. 1. 17. Or the things that I purpose do I purpose according to the flesh HItherto we have been discovering what principles of flesh there are which natural men do walk by whereby they are made so mutable and inconstant We are now to shew the godly mans principles who purposeth things according to the Spirit and thereby he is alwayes the same because God and the Scripture is alwayes the same yea hereby as Nazianzen saith it may be said of him as of God though with infinite disproportion I am God and change not So the godly man having the Image of God stampt upon him he is godly and he changeth not But before we come to specifie the principles of the godly who purpose after the Spirit let us take notice of something in the general relating both to the spiritual and carnal man As First Herein are men differenced from bruit beasts that they are carried forth to operations by some principles within them where as the bruits are acted by a natural instinct The Schoolmen make a Question Whether the bruit beasts do worke for some end or no And they conclude negatively because they have no reason or understanding yet by God the first cause they are acted to an end which they do not understand according to that Rule Opera naturae sunt opera intelligentiae But now man he being a rational creature as he hath some end to which he referreth all his actions so he hath several principles guiding of him to that end These principles are like the wings to the Bird the oars to the ship legs to a man to bring him to his end So that principles having such powerfull influence into what a man doth it behoveth a man above all to look to them to have sanctified and spiritual principles to consult choose and act by Secondly These principles whereby all men do walke are either speculative or practical such as regard truth to be imbraced or good to be practised Indeed there are in all men some general and common principles but of those we speak not There are superadded to these acquired principles or infused and these are more proxim and particular than the former It is a general remote principle That good is to be imbraced evil to be avoided But alas come to the practical improvement of this and then you would think the clean contrary were true that evil only was to be loved and good to be eschewed and the reason is because the corrupt heart of man acquireth practical sinfull principles to walk by So that untill God infuse heavenly principles he doth no more incline to and delight in good than swine can in pleasant flowers Thirdly Such is the universal corruption of man by nature till regenerated that all the principles he walketh by are sinfull carnal and earthly And therefore Paul alledgeth out of the Psalms Rom. 3. That there is none understandeth none seeketh after God there is none that doth good no not one And is it any wonder For can men of corrupt principles do holy actions Every man is as his principles are they make him a good tree or a bad tree As a man is affected so he judgeth so he loveth so he hateth so he liveth and worketh in all things Hence with the Schoolmen we have often this assertion That what principles are to conclusions the same is the end in things to be done And therefore as from false principles a man can never gather true conclusions so neither from a corrupt end is a man ever able to perform a good action They have also another Ruâ—e That what the forme is in natural things giving being unto them the same is the end in moral things and that humane actions are specified from the end They are gold or drosse as the end intended is all which shew the necessity of a mans attending to his principles what they are that move him and carry his soul out to work For it is not so much a mans actions and wayes as his principles
therefore should a Christian doubting whether the promises do belong to him do in that darknesse and perplexity which is upon him And first we grant That a Christian so exercised is not to ascend up to those high points of predestination or the universal redemption by Christs death We do not require of thee to ascend up into heaven as it were to search into the Book of life whether thy Name be written there and then to say the promise belongs to thee This absurd and preposterous course some would fasten upon those who hold the doctrine of Gods absolute election as if from that it did necessarily follow that no Christian humbled for sin might apply the promises till they first know whether they be elected or no. And again those that pleade for Universall redemption by Christ they think that unlesse that be received we cannot rationally perswade any humbled sinner to apply a particular promise to himself that Christ loved him and gave himself for him but no afflicted sinner is to run to any of these doctrines but is out of the sence of his unworthinesse to go as boldly to Christ in the promise as if none of those doctrines had ever been disputed by learned men For in the second place We are to make Gods commands and invitations the ground of our drawing nigh to the promise If then the Scripture be full of such gracious invitations to all that are hungry and thirsty to all that are humbled and debased under their unworthinesse to come and finde rest for their souls yea if the Scripture commands such as are poor in spirit with all holy boldnesse to draw nigh to the throne of grace then here is their warrant from this they are to encourage themselves so that the truly humbled sinner is only to hearken what the word of God commands Art thou one who findest thy self undone Dost thou fâ—el thy self to be a lost man then know it is Gods will and command to come unto him for pardon Thou art bound in conscience if thou wilt not dishonour God nor damn thy own soul to eat of this tree of life Never then perplex thy self about these thoughts whether the promises of God belong to thee or no for it 's plain They belong to such who are sick under the sence of sinne who are burthened under the weight of it and if the promises belong not to such as thou art they belong to none in the world and withall set this home upon thy soul that the longer thou keepest off from the promise the worse it is with thee the work of faith will be the more difficult the longer thou sufferest this wound to fester the more difficultly will it be cured The longer thou wandrest in this wildernesse the more hard it will be at last to enter into Canaan the longer the water is muddied the harder will it be to see the face For when all is done and thou hast disputed thy self out of breath thou must come to this at last even to lay hold upon the promise by particular application Shall Esther resolve to go into the Kings presence though no Scepter of Invitation were held out saying If I perish I perish how inexcusable then wilt thou be if thou drawest back when the Scepter is held out No wonder if Adam did run from God endeavouring to hide himself from his presence upon his transgression for as yet he had received no promise from God But how wilt thou pleade for thy self when the promise is indefinitely propounded to every one that findeth the need thereof This is certain it is inevitable ruine to run from the promise where wilt thou help thy self if thou flyest from it There is no other way but this Ark to escape drowning Therefore remember it is not disputing but resting of thy soul on Christ that will at last quiet thy spirit In the next place in that all the promises of God are thus Amen in Christ it followeth That they will never be altered and changed that they are more immovable than the Laws of Medes and Persians so that although David and others of Gods Children have sometimes sadly complained Hath the Lord forgot for ever yet this was from their imbecillity attending more to the dead womb of second causes than to Gods truth For God can no more break his promise than he can ceafe to be God and truly herein the heart of a godly man should greatly rejoyce The promises depend not upon thy strength upon thy perseverance upon thy good use of the opportunities enjoyed by thee but upon Christ alone How often hast thou as much as lieth in thee made the promises of none effect to thee but the promises keep thee and not thou the promises God cannot break his promise Oh pray to God for an heart that is yea and Amen as well as the promises say O Lord I would gladly have faith as firm as the promises I desire my soul may be Yea and Amen as well as they are Oh how full is the Scripture of sweet and comfortable promises But we are dejected and desolate not at all attending to them so that it is with us as Pythagoras fancied about the heavens viz. that they made most admirable musick in their motion but our ears through continuall use are stupified and hear them not To be sure the Scripture vouchsafeth excellent musick and ravishing joy to a gracious heart but that many times attendeth not to it But you may say If this be so that God breaketh not his promise how shall we understand that place Num. 14. 34 where God threatning the people of Israel for their murmuring against them and that their carcases should fall in the wildernesse then saith God ye shall know my breach of promise or as in the margin my altering of my purpose Here it should seem God may break his promise to this it may be answered if we follow this Translation that God speaketh of that particular promise about their entring into the land of Canaan which was conditionall if they did not rebell against him and so they not fullfilling the condition God is there said to break his promise But others render the Hebrew word otherwise as some translate it ultionem meam my revenge The Hebrew word Tenuathi cometh of Noah to break and as it is applyed to words and promises so also to other things and therefore the most genuine translation is abruptionem meam you shall know my breaking that is as some that disobedience whereby you have broken your selves from me or else which is most probable that breaking which I have made upon you because of your sins you shall know I have divided my self from you for your iniquites and this I conceive most genuine The Use is of Instruction would we ever have the promises of God fullfilled to us then the way is to get an interest in Christ the promises are fullfilled in him and therefore without Christ
exhorteth all that hope in God Psal 31. 24. To be of good courage and God shall strengthen their hearts Of all temptations none are so grievous to be born as those which arise from Gods withdrawing of himself and hiding of his face from us then we apprehend no promises do belong unto us then we question very principles and so are like a ship tossed in the Sea without Pilot or Anchor Therefore spiritual fortitude to withstand these strong assaults is above all required How many have sunk irrecoverably into this pit of destruction So that unlesse Gods power settle us unlesse that compose our hearts we can as well remove mountains as this sad and sainting spirit of ours Lay then fast hold on Christ thou canst not sink in these waters if his arm doth uphold thee Thus Timothy is exhorted To be strong in the grace that is in Jesus Christ 2 Tim. 2. 1. there is his duty to be strong but how must he come to have this strength It is by Jesus Christ you would think the exhortation were superfluous for why must I be strong if it be the grace of Christ that must enable me But the exhortation is usefull howsoever for hereby we are taught our duty as also to go out of our selves renouncing our own strength and laying the faster hold upon Christ himself To this purpose we have the like exhortation Ephes 6. 10. Finally my brethren be strong in the Lord and in the power of his might when he had before laid down several precepts then knowing how impotent and unable we are he saith Be strong in the Lord. Here you see what we are commanded but it is the power of his might that is his mighty power that must confirm us and where this is present then we wonder how we are carried through such temptations led through such wildernesses as we have been we stand and admire to see what red Seas we have gone thorow and how the waters have yeelded unto us Thus Paul I can doe all things through Christ that strengthens me Phil. 4. 13. Fourthly Divine hope doth exceedingly conduce to stablish the soul upon the promises as you heard from those admonitions of David to his soul Hope thou still in God Faith is carried out to the truth of God and hope to the mercy and power of God and therefore he that hopeth in God is got into the Ark while others float in the waters Heb. 6. 19. it is compared to the Anchor of the soul both sure and stedfast and which entereth within the vail By this we see that hope doth notably settle the soul Faith indeed and hope are two sisters and twins and look so like one another that we can hardly make the difference yet faith establisheth the soul upon the promises by apprehending them as present so that the soul is in as holy a manner secure as if it were already in Heaven But hope doth settle the soul on Gods promises as the things promised are future and to come For seeing between Gods promises and the accomplishment of them there happen so many crosse providences in appearance yea so many difficulties and seeming impossibilities are in the way we need some divine grace to overcome all these and that is hope compared excellently to an Anchor for as that doth fasten the ship which otherwise would be tossed up and down and in danger of splitting upon every Rock so the soul of the most godly man is tossed up and down with such sad temptations that did not this hope bear up the heart all would fail within us But this spiritual anchor exceedeth all material ones for this is sure and stedfast Sure so that no outward violence of storms can break it and stedfast in respect from within there is nothing without or within that can disanuâ—l this But then whereas other anchors are fastened into the earth this is in Heaven in God and invisible things A godly mans hope cannot be seen by the bodily eye Take heed then of weakning this grace of hope it 's an excellent corroborater of the soul staying it up with that glory which will be revealed hereafter Lastly Another habitual principle whereby God doth exceedingly establish the heart on the promises is Spiritual joy and heavenly consolations This is one great reason say Divines why Angels and Saints in Heaven are so confirmed in that estate that nothing can tempt them off from God they never will be weary of the presence of God even because they are filled with so much infinite delight and joy that they cannot desire any better thing than God Now the godly they have the beginnings of these consolations here upon earth for by the spirit of adoption they are so filled with joy and delight that all the world is no more than an husk unto them they look upon the world as a wildernesse and Heaven as the Canaan So that spiritual consolations when wrought in the soul are like a mighty pillar to bear up the heart Hence the Apostle prayeth 2 Thes 2. 17. That God would comfort their hearts and stablish them First Comfort and then establish How hardly is the heart dejected and full of despondent thoughts established But comfort and joy is oil to the wheels Thus Nehemiah spake Neh. 8. 10. Be not ye sorry for the joy of the Lord is your strength So much sinfull grief as thou lettest in it is like the letting in of waters at some leak in the ship it may sink the ship at last Blesse God therefore for any gladnesse of heart for any consolations of soul through the Spirit of God these support the soul these make it rejoyce in the midst of all afflictions It is true sometimes the people of God for wise and holy ends are deprived of them but when they are vouchsafed they come like pleasant gales of winde to carry the ship to its Haven In the next place As God doth positively establish by these habitual principles so also by the actual motions of his Spirit upon us There is not only habitual grace but efficacious grace whereby the Lord worketh in us both to will and to do How many times do the principles of grace like Christ in the ship lie asleep in us insomuch that till they be awakened we are in danger of shipwrack Therefore when the Apostle exhorteth us To work out our salvation with fear and trembling Phil. 2. 13. he giveth a wonderfull reason for it 's God that worketh in you to will and to do and that of his good pleasure So that the confirming power of God lieth chiefly in this in actuating those habitual principles within us whereby we depend upon God continually as the beams of the Sun do upon the Sun This Doctrine Pelagians and Papists cannot relish but certainly if God come not with efficacious actual help as well as habitual the instances of the fals of Gods people in all ages will palpably declare they are undone
is the Sealing that here beleevers are said to have from God and that will appear to be a metaphor taken from men who for severall ends make use of seals and so accordingly it is to be applyed to that work of Gods spirit which is in the hearts of beleevers All which will better appear in the opening of the doctrine which is That the people of God are his sealed ones To improve which truth Consider First That we reade of an active sealing and a passive sealing An active sealing is when we by profession or otherwise do give our Testimony to the Truths of God for when a man receiveth the Word of God as his Truth and doth accordingly manifest this in his life herein he doth seal to God So the Evangelist John chap 3. 33. He that hath received his Testimony hath set to his seal that God is true By which expression you see of what necessity faith in the Word of God is with the profession thereof in our lives It is a sealing that God is true insomuch that he who beleeveth not as much as in him lieth maketh God a lyar Oh consider this thou who art tempted to unbeleef to distrust not to rest upon the Promises of God What an hainous sin is this not to give testimony to Gods Truth but this we are not to speak of Therefore there is a passive sealing which we reade applyed to Christ and to all beleevers To Christ thus Joh. 6 27. For him hath God the Father sealed How was that when by the wonderfull miracles that were wrought he was confirmed to be the Messias And then for beleevers they are said to be sealed not only in this place but Eph. 1. 13. and Eph. 4. 30. Thus you see the people of God have a sealing But in the next place Gods sealing of his people is twofold either visible or invisible externall or internall Gods visible sealing was again twofold extraordinary or ordinary extraordinary were the miracles and wonderful signes which many beleevers did in the first plantation of the Gospel Thus Paul cals miracles the signes of his Apostleship 2 Cor. 12. 12. and they are said to be a sign to those that beleeve not 1 Cor. 14. 22. Now some would have this sealing which beleevers are said to receive meant of these extraordinary miracles which were visible to the world but that cannot be partly because all true beleevers in those dayes had them not and some who were not true beleevers did partake of them and partly because that was but for a season while the Gospel was first preached whereas the Scripture speaketh of such a sealing as the godly may have in all ages even till their redemption In the next place there are visible ordinary seals such are the two Sacraments of baptism and the Lords Supper for as circumcision is called Rom. 4. 11. the seal of the righteousneste of faith so that is to be applyed to every other Sacrament being of the genericall nature thereof It is true the Apostle in this Text and other places may happily allude to this Sealing in the Sacrament which is visible and externall but because the outward application of these is to the unregenerate and hypocrite as well as the truly godly therefore the Apostle meaneth a further thing even some proper priviledge that is peculiar to the godly only and that invisibly or spiritually in our hearts as the next words shew the earnest of the spirit in our hearts So that as the anointing is a spirituall invisible thing thus also must the sealing be Therefore before we come to declare the nature and use of this obsignation Let us consider what is implied in the metaphor of sealing for thereby we shall in part be brought to understand the admirable nature thereof And first Sealing of the godly doth imply the precious and excellent esteem they have with God for so amongst men those things are sealed up by us as we account precious None use to seal up dung and pibbles in a bag Thus Hag. 2. 23. God promiseth Zerubbabel he will make him as a signet because he had chosen him that is he should be very precious and dear to him as the diamond in a ring Therefore we have that expression Jer. 22. 22. Though Coniah were the signet of my right hand saith God yet I would pluck him from thence that is though never so dear to him We have also the Church praying Can. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm As these who dearly love any were wont to have their image engraven upon the rings they did wear on heir hands to have them continually in remembrance Thus the Church prayeth that she may be put as a seal even upon the heart of Christ so that by this expression is meant the preciousnesse the high esteem God hath of them they are his Jewels they are his peculiar treasure and therefore it is that he doth thus seal them 2. Sealing is for the safety and preservation of any ohing that we would not have lost Thus Dan. 6. 17. when Daniel was cast into prison there was a stone laid upon the mouth of the den and the King sealed it with his own signet that so there might be no hope of having Daniel released and thus God sealeth his people by special grace preserving them that they shall never totally and finally be lost though Satan be never so watchful to destroy them They are sealed and therefore they shall certainly persevere but because this will come more fully in the next particular I passe it over 3. Sealing doth not only imply safety but security also against such danger that is imminent upon us God sealeth his people that the destruction which is consuming of others may passe them by Thus we reade in Ezechiel cap. 9. 4. when the Angel was to destroy the inhabitants of Jerusalem yet there was a command given to set a mark upon the foreheads of such as did sigh and cry for the abominations thereof When the Egyptians likewise were to be destroyed they passed by every house that had blood sprinkled upon the posts thereof Rahabs red thread was like a seal to preserve her from destruction and her family hence Rev. 7 4. we reade of many thousands of Gods servants sealed in the foreheads and they were therefore sealed that they might be preserved from desolation This sealing was not any external mark no more than the mark of the beast was but that reall profession of Christ which they put forth in the midst of all dangers not defiling themselves with the impurities of others And thus God doth still seal his people that Satan though he desire to winnow and sift them yet is not able to devour them as his prey Oh what unspeakable mercy is this when the justice of God goeth with a drawn sword to throw such and such into hell he passeth by thee because thou
art one of Gods sealed people Fourthly Sealing is for the differencing and discriminating of persons Thus the Shepherd setteth a proper mark to know his own sheep by The Souldier he hath his proper badge and colours to discern what Generall he belongeth unto And in this sense though not principally the Sacraments are seals hereby we are acknowledged to be the Lords people and so differenced from all that are enemies and strangers to him but this is more remarkably seen in this spirituall sealing for thereby we are not only distinguished from the heathenish world but from every hypocrite in the Church of God Though many may go sar in profession in parts in gifts so as to be admirable in the eyesof others yet none have this sealing but the truly godly man Every gifted man is not this sealed beleever None hath this but the true childe of God The spirit of God doth not seal but where it hath sanctified Therefore Fifthly This sealing doth suppose the work of grace truly wrought in a man Sealing doth not make him godly properly but supposeth him so Thus Eph. 1. 13. after ye beleeved ye were sealed there was first the work of sanctification and then of obsignation It is true Zanchy upon that place maketh sealing to be the impression of grace upon the heart even as in sealing the print of the seal is stamped upon the wax and so farre we may yeeld that the encrease of grace and confirmation therein is a sealing of the spirit but yet to speak exactly this sealing is after the work of grace in the soul Even as it is in the Sacraments The externall signe or seal doth not make the promise but supposeth it so in this inward sealing grace is not thereby wrought in us unlesse it be in the further degrees thereof but doth confirm that which is in us and thus seals are to confirm contracts not make them as is to be shewed yet though it be not the divine impression of grace yet this seal is alwaies supposed God doth not set to his seal to a blank and hereby this sealing is distinguished from all carnal presumption and the delusions of Satan for the devil hath as it were his sealing he confirmeth and establisheth men in hereticall doctrines and they are ready to take this for the obsignation of Gods own spirit when heretiques give their bodies to be burnt professing they have much peace and joy of conscience Here the Kings Seal is conterfeited as it were They make a diabolicall delusion to be the holy sealing of Gods Spirit Thus as in sanctification there is the true work of Gods grace and a counterfeit that which doth resemble and is like it so in the witnessing and sealing of Gods Spirit there also may be a resemblance of it which yet is not that glorious priviledge indeed only as a man that is awake doth certainly know he is so and not in a dream though men in a dream imagine themselves to be awake when they are deceived Thus where the sealing of Gods Spirit is there the authority and light of it doth powerfully discover it self to be of God even as the Sun by its own light doth discover it self to be the Sun though they that think they have it may be deceived yet those that have it are sure they do enjoy it Hence Sixthly This sealing doth imply secrecy and privacy That which is closely reserved as Deut. 32. 34. Is not this laid up in store with me and sealed up among my treasures saith God Thus also Iob saith cap. 14. 17. his transgression was sealed up in a bag God did take speciall notice of it in time to punish it Now in this sense also we may apply this sealing of Gods Spirit It is very secret hidden and unknown and that in a twofold respect 1. The nature of it is a mystery and hardly unfolded Insomuch that as the lamb in the Revelation was found only worthy to open the seals Thus onely men enlightned by the Spirit of God and experimentally taught of him can savourily explain this Come to the Learned and most eminent men devoid of spirituall discerning and whose senses are not exercised evangelically who have not the Spirit of Adoption effectually working in them and they can no more speak with understanding to this point then Nicodemus did to the doctrine of regeneration He will say with those in the Prophet Isay cap. 29. 11. I cannnot reade this book for it is sealed But then 2. The secrecy of it is discovered because none know what it is but he that hath it As none knoweth what Parents affections are but parents none knoweth what love is but he that loveth So none know what this sealing of Gods Spirit is but he that doth partake of it Therefore this sealing is compared to other things Rev. 2. 17. to the hidden manna There was the manna that did fall from heaven of which all did eat promiscuously and then there was the manna hidden in the ark The godly man is said to eat of this It is likewise called the white stone which is a note of absolution and justification when accused and that with a new name upon it which none knoweth save he that receiveth it By this expression it is clear that the nature and efficacy of of this Sealing is understood only by those who enjoy it and therefore no unregenerate man is able to conceive rightly about it no more than a blinde man can about the Sunne yea the godly man himself though he feel it yet he cannot expresse it to another Even as we cannot expresse the life we live unto another we feel it but cannot describe it Lastly Which is the chiefest of all and most principally intended in this expression Sealing was to confirm and secure all contracts and bargains made amongst men Thus Ieremiah cap. 32. 10. when he purchased some land he had the evidence sealed In which respect some understand that place 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand not the foundation of an house because that doth not use to be sealed but a contract or bargain to which a seal is annexed but that is not so probable only in the generall seals are chiefly to secure and confirm and for this end it is that we have the Spirit of God sealing for the sense of our unworthinesse and guilt doth make us very propense to diffidence to distrust to continuall fears about Gods love to us and therefore as we need the Spirit of God to sanctifie us so also to witnesse and seal unto us which is more largely to be treated of SERM. CXXXIV Of Gods Spirit Sealing his People 2 COR. 1. 22. Who hath also sealed us WHat is comprehended in the expression of sealing hath been already declared I shall therefore in the next place consider of and compare some equivalent Texts of Scripture with
c. These are horrible execratory oaths though God be not named These two things premised let us consider What doubts may be raised from the forementioned definition of an Oath And First In that an Oath is said to be a religious calling upon God it may be asked Whether words be necessary to an oath May it not be by other signes The Answer is That a man may swear mentally and in his heart onely because God is a searcher of that and knoweth every thing which moveth in us And again Dumb men as Zacharias for instance no doubt might have sworne by some signes he might make Hence the Comical Poet cited by Covarruvias and Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a firme Oath though I doe but nodde with my head A man also may swear by writing and thus the Apostles Oath is here in the Text by writing Yea Austin's observation is That he doth not remember that ever the Apostle did swear any otherwise than in writing not in speech or discourse he delivered by mouth And hereby an Oath is made more deliberate If no men would swear but first write it down it would be a special means to stop much ungodly swearing The second Question is We define an Oath to be a religious calling upon God as a witnesse Whether then it be not lawfull to sweare by the creature What is more ordinary not onely amongst Papists but Protestants also than to swear by the light by this bread by their faith and truth and these are creatures To this it is answered First That the Papists Covarruvias part prima relect de juram though they hold an Oath to be a religious worship of God yet they say we may sweare by creatures but with this distinction not absolutely and terminatively staying in them but relatively to God whose power and goodnesse is eminent in the creatures But this is an empty distinction For our Saviour doth absolutely prohibit to sweare by the creatures Matth. 5. and the command is often to sweare by God alone they are reproved also who sweare by God and Baal God and Milchom For although they were Idols yet the reason of the prohibition is because they are not Gods and every creature is not a god therefore it is not lawfull to sweare by any creature neither terminatively nor transitively for all is Idolatry giving the worship due to God unto the creature It is true though a man sweare by the creature which is unlawfull yet it is an Oath for all that and doth oblige as our Saviour informed against the Pharisees Non te audit lapis loquentem sed Deus te punit fallentem saith Austin speaking of the Heathenish custome which was to hold a flint in their hands while they did sweare saying If I doe deceive let me be cast out of the City as I throw away this stone This they called swearing Pexr Jovem lapidem Therefore it is a foolish and senslesse evasion of many to say they doe not sweare by God they are but petty oaths as is to be shewed For here is the more Idolatry when you sweare by a creature Is your Faith a God Is your Troth a God Is the Light and Bread you sweare by a God These oaths were usual amongst Heathens Socrates whether it was to deride the Heathens opinions about their gods would sweare by a Cocke and by a Dogge It cannot be denied but that it might be men at first out of a superstitious reverence to God did forbeare to swear by him but herein they did more dishonour God while they thought to honour him which is alwayes the fruit of superstition Some Protestants indeed Calvin and Peter Martyr are said in some sense to allow swearing by creatures as the symbols of Gods presence and power but that is not safe and there is no creature but in it the power and wisdome of God doth appear so that then we might swear by every creature God then onely is to be sworne by for he alone is the all-seeing witnesse of all that we doe and omnipotent to punish such as shall take his Name in vaine So that thou art not to thinke thou art clean from the dishonour of God because thou swearest but doest not name him It is true two wayes learned men say we may mention a creature in an Oath though we do not swear by it And The first is when we mention it as a pledge in which we desire God would punish us if we say not the truth As here in the Text Paul doth name his soule though he doth not sweare by it And in this sense some excuse that speech of Joseph's By the life of Pharaoh Genes 42. 15. For say they his meaning is As deare as Pharaoh's life is unto me which I would have God constantly preserve it is thus and thus Even as in the primitive times though the Christians refused to swear Per genium Imperatoris yet they did swear per salutem as that which was dear unto them Although for that fact of Joseph some say it was his sinne and condemn him therein as if by living in Pharaoh's Court he had contracted this sinfull custome In the second place it is lawfull to mention a creature in an Oath and not swear by it When we make a collation and comparison as it were betweene the truth of one thing and another As when David said to Jonathan As the Lord liveth and as thy soule liveth there is but a steppe betweene me and death 1 Samuel 10. 3. Thus Hannah said to Eli O my Lord as thy soule liveth I am the woman that stood here praying 1 Sam. 1. 26. Thus Abner said to Saul when he asked him Whose sonne David was he answered As thy soule liveth O King I cannot tell 1 Sam. 17. 55. In these places they doe not sweare by the soule of a man but make a comparison as sure as they live which is plaine and manifest so surely is such a thing true And in this sense likewise some defend that Oath of the primitive Christians By the safety or life of the Emperour if thereby they did not meane God himself as David often calleth God The health and light of his countenance yea his life also Now although in these respects a creature may be named lawfully yet the latter way is not to be used by Christians For it is offensive to godly eares especially that is a wicked and most ungodly comparison which some men use when they will say Such a thing is as true as God is true For that is blasphemy to compare a creature and the infinite Majesty of God together in matter of truth In the third place Concerning this Definition of an Oath that is A religious calling upon God we may question concerning some forme of speeches which are frequently used amongst us whether they be Oaths or no. As First Many have this ordinary expression I vow to God it is
bring the Tempests of Gods wrath upon the Land only when Magistrates make good and severe Laws against swearing and the under-Officers are diligent in execution for good laws without execution are like a Bell without a clapper as one said then the guilt is taken off the land And therefore it would be cruelty to the Nation to spare a particular person you are unwilling to make the swearer mourn and thereby you make the land mourn Therefore let justice be executed upon swearers that so the nation may not incur Gods displeasure Lastly This sin or common and irreverent swearing is condemned by the very light of nature Heathens as the Pythagoreans have thought it a reproach to a man to swear his word should be as good as an oath It is noted of Hercules that he did never swear and therefore judged by the Heathens most religious The more inexcusable are those Christians of whom Hierom complaineth that would use those Latine Oaths mehercule medius fidius Plutarch reports that when some were to swear among the heathens they took them out of the house and made them swear in the open air one reason whereof was to make them deliberating and considering before they did so Will not these heathens rise up in judgement against our common swearers who yet glory in this Title of Christianity But let us hear their excuses and cavils such swearers use to make 1. They say It 's a custome they have got and they cannot leave it But 1. the more desperate and incurable is thy disease the more a sinne is habituated the worse it is This is not an excuse but an aggravation Doth a custome in drunkennesse or uncleannesse alienate and not rather inhance And 2. Why may not this custome be left Of all customes we might think this might be parted with most easily for as you heard here is no profit or pleasure to tempt thee Chrysostome answering this very cavill saith That many who have had a custome to stammer have yet by diligence left it yea he speaketh of one who had a custome of lifting up one shoulder higher than another that by naked swords upon the place to cut him if he should do so any more did thereby leave that ill use and may not this custome of swearing be parted with upon easier terms Bid thy Wife tell thee of it thy children thy servants saith the same Ancient and then at last as many joyning together do so stop a beast that they catch him thus saith he they will at last we ary thee out of this custome In the next place Many do so even all generally except some few Precisians do swear and why should not I do as most do But to answer this the command is clear thou shalt not follow a multitude to do evil Exo. 23. 2. Most men go in the broad way to hell most men will be damned and therefore this is no plea. Again we are not to live by examples but by precepts What though all use to swear that live by thee yet the command of Christ is to be more than the examples even of holy men and Angels themselves much more then of wicked and ungodly men In the third place I think no hurt I do no body any wrong But 1. there is no man that sinneth intendeth to sinne the will of man cannot be carried out to will evil as it is evil and so every sinner might excuse himself Again if thy oaths do not hurt others yet they do thy own soul thou art a murderer of that and as much as lieth in thee thou hurtest God robbing him of the glory due to him And lastly thou dost hurt others for if a father thy children learn to swear from thee if a Master thy servants do or thy neighbours are encouraged and the godly they are grieved at it In the fourth place Some pleade they sweare but sometimes it is when they are in a passion when they are provoked But 1. Once is too much any sinne once committed is enough to damne for ever without repentance And whereas thou saist It is in thy passion that will not excuse if thou killest a man in thy passion doth that free thee before God The stronger thy passions are the weaker thou art in grace yea in reason Therefore thy condition is the more dangerous because so easily moved into passion many grievous sins are sometimes committed in passion which may make thee ashamed and mourn all thy life long Again art thou in a passion therefore the more unfit to take the Name of God in thy mouth the greater thy irreverence by how much more violent the passion is In the fifth place But when I have sworn in my passion and do recall my self I am sorry for it and ask God forgivenesse But 1. seeing the sin of irreverent swearing is a very grievous sin committed immediatly against the Majesty of God it is not an ordinary confession a transient Lord have mercy upon me that can be accounted repentance in this case There must be a serious and solemn setting of our selvs to humiliation for sins of this nature And 2. if ye be so sorrowfull as never to fall into such passionate swearing again then it is good but upon the very next provocation the next passion you fall a cursing and swearing again as formerly so that it is plain thou hast not repented Thou sinnest and then askest God forgivenesse and then thou sinnest again what is this but to play the hypocrite with God and to mock him In the sixth place say some I would not swear but they will not beleeve me else To this it is answered happily it is thy fault they do not think thee a man of truth and honesty if they did thy bare word would be enough and in the next place who will beleeve thee the more for thy ordinary swearing they think it is so common with thee that thou dost not matter it and withall he that is not afraid to dishonour God I cannot beleeve him though he should swear a thousand oaths and indeed who doth regard the word and speeches of a common swearer that is wise and prudent Lastly Some excuse themseves That they are but petty oaths they do not take Gods Name in vain their oaths are petty oaths by their faith and troth and is that such an offence To answer this 1. there is no petty oath no more than a petty God or a petty damnation And 2. While you think to honour God you dishonour him out of reverence you will not swear by him but by a creature this is more highly to offend him while you give that which is due to him to a creature And therefore 3. here is not only unlawful swearing in those oaths but idolatry also Is your faith a God Is your troth a God Is your faith an alseeing witnesse Can that damn thee if thou swear falsly Therefore in these oaths you do not only sin but
things promised as when any are said to inherit the promise Heb. 6. 12. and sometimes for the promise it self The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used often in the New Testament whereas the Ancients did use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more frequently for a promise though the Apostle Peter useth that also twice 2 Pet. 1. 4. 2 Pet. 3. 13. The theme of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some and for better pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Eustathius maketh it to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From this root we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to the Gospel Whereas among humane Authours the word is for the most part in the plurall number signifying both glad tidings and also the reward given to those that brought them but the Gospel doth only deserve this name of glad tidings and therefore the word is now appropriated unto that though sometimes it signifieth besides the good thing preached the very preaching it self as 1 Cor. 4. 15. and therefore when the Apostle speaketh of one whose praise is in the Gospel 2 Cor. 8. 18. the meaning is one whose praise was in preaching the Gospel and labouring therein not of the Gospel written by Evangelists for Evangelium and Evangelist in that sence as it signifieth the Gospel written or a writer of the Gospel is not used in the Scripture but came in afterwards by Ecclesiasticall use The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in the generall to declare to denounce sometimes to accuse hence is that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of by Budeus but in Scripture use it is often taken more particularly for to promise Hence Hesychius and out of him Varinus rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is enough for the word the thing itself hath much comfort and treasure in it and so observe That God hath made promises to his people all the promises of God in Christ are Amen This doctrine deserveth to be opened theologically as being the foundation of all our hope for on Gods promise only we can pleade as we see the godly often in their prayers urging that Not any thing of ours O Lord but meerly thy promise we do pleade before thee And 1. take notice That God might only have dealt with man by his absolute Soveraignty and dominion imposing only upon him commands to do his duty without adjoyning any promise of a reward especially such a reward as eternall happinesse and truly this maketh much as for our comfort so also for our humiliation under all the holy works we do For it is of Gods meer goodnesse that he hath promised glory to thy repentance to thy obedience after thou hast done all God might have annihilated thee neither would he have done thee any wrong if he did not put a crown of glory upon thee after thy holy life so that its gods great condescention to deal by way of promise with us and not by way of dominion and command alone as he might do he being our Creator and we his creatures Secondly The promises that God maketh to us are truly and properly promises They are more then simple and bare assertions of what good he will do to us We know amongst men there is a great difference between a bare affirmation what he will do and a promise for that addeth a new bond and obligation to a man for fullfilling his word Now some have thought that those passages which we call promises are not so properly and truly promises as meer insinuations and significations of Gods will and purpose what he will do Thus Durand expresseth himself lib. 2. dist 27. quest 2. because happily it may be thought that we attribute imperfection to God when we say that he promiseth properly for then thereby would accrue justice on mans part and a right or claim in him to the things promised hereby also the liberty of God would seem to be infringed as if he could not bestow his gifts any other way then he promised but these are no cogent reasons And seeing the Scripture doth so often call them promises and doth so constantly say God doth promise there is no reason why we should go from the proper signification of the word to an improper especially there being no imperfection in the act of promising For meerly as so that denoteth a dominion and power in him that promiseth and certainly if the actuall giving and collation of any good thing doth not declare any imperfection in God why should the promising of it do For when God hath bestowed any thing upon us that is not so alienated as it were but that still it is his and at his disposing to continue or takeaway as he pleaseth we therefore conclude that God doth truly and properly not in a metaphoricall sence make promises to his people Yet In the third place the reason of Gods promising is not as if that were to adde more confirmation to his simple affirmation but for condescension to confirm us against our unbeleef and diffidence Hence there is a vast difference between mans promise and Gods promise For the promise of a man doth adde a new tye and obligation to his word and so his word is made surer in it self as well as to those whom he promiseth but when God doth barely declare his will to do such good things for a beleever this hath truth enough yea so much that nothing can be added to make it truer only because we are apt to conceive of God after the manner of men it doth greatly conduce to strengthen our faith as well as his affirming word yea sometimes to his promise God is also pleased to adde his oath all which is not in respect of himself as if his word could be made truer but only to antidote the more strongly against that diffidence and distrust which is apt to rise up in our hearts This the Apostle notably considereth Heb. 6. 7. when he saith That God to declare the immutability of his counsell confirmed the promise by an oath so that by two immutable things in which it was impossible for God to lye we might have a strong consolation It is not for his own sake that he promiseth yea that he sweareth but for our sakes that we might have not only consolation but strong consolation O beatos nos c. cryed Tertullian Oh happy us for whose sakes God doth thus swear but oh us wretched and miserable if we do not beleeve him thus confirming his promise so that the right understanding of Gods promise will make us see that it is not for his own sake but our sakes that he dealeth in a promise-way with us Hence in the 4th place The meer originall and rise of Gods promising any good to us is the bounty liberality and
free mercy of God The Apostate Angels have not the least promise of any good to them so that being without a promise they are in that respect altogether miserable but the Lord having a love to mankinde did freely and graciously make his promise of Christ and in him all blessednesse to those that are his Insomuch that the spring of all our happiness is Gods promise We cannot pleade any worthiness only thy promises Lord that we put thee in minde of which is like the rainbow when God beholdeth that he will not drown the world more and when God remembreth his covenant then he worketh all good for his people Thus when God would delay his help no longer but deliver his people groaning under their oppressions It is said God remembred his Covenant with Abraham Isaac and Jacob Exod. 2. 24. there was no natural necessity nor no morall necessity that could induce God to make these promises to us No naturall necessity for God is a free agent and so doth not as the Bee that necessarily maketh his honey God doth not necessarily communicate his goodnesse to us As God is a free agent so he is alsufficient he is perfect and blessed in himself he needeth not man he wanteth not his service and therefore he did not upon this account make any promise but it was his meer voluntary goodnesse Again there was no morall necessity that is there was no supposed worth or dignity in us for which it behoved God to make such promises He found nothing in us but matter of his displeasure and wrath to us all the threatnings in the Law did belong and not one promise Insomuch as the damned in hell have not any promise made to them they have not the least ground for any hope no not for a drop of water to releeve them in those scorching flames so it might be with every man if Gods grace did not interpose not any promise might have been made for thee to have the least dependance upon Thus you see Gods mercy alone to be the ground of all promises Fifthly Because God doth this out of his meer bounty make a promise of good things to us the fullfilling of them is not of debt to us but from his grace and verity And thus it differeth from the promises between man and man that are made in contracts or otherwise there a promise is made but upon some consideration or work done which is equivalent to the thing promised but it is otherwise with God he promiseth out of grace and fullfilleth it likewise out of grace Thus when God hath promised pardon to the humbled sinner and beleeving not only the promise but the actuall pardoning is of grace neither is God by his promise become a debtor to us as if God would be unjust if he did not bestow such a priviledge upon us but because as the Scripture saith he cannot lye or he cannot deny himself So that the reason why he maketh good his promises is not because we have any condignity in our selves to claim those things but because he is immutable and unchangeable so that upon this account he maketh good his promises even because he is God and cannot lye or change his minde Therefore Divines speak well of a twofold debitum about Gods promises debitum fidelitatis and debitum justitiae a debt of fidelity and a debt of justice When God maketh a promise of eternall life to a godly man he may urge God with his promise and there is a debt of fidelity whereby God hath engaged himself to do this but we cannot say God is a debtor to man hereby no he is a debtor as it were to himself he cannot go against his own word his truth will not suffer him to change but in no respect must we say he is a debtor to man reddis debita nulli debens it was said of old This is necessarily to be understood that so under all the promises of God made to us we may not look upon our selves but Gods promise only But then there is a debt of justice and righteousnesse and herein many Papists are proud and arrogant for they distinguish of Gods promises those that are for the first grace and those that are for the second and after grace They grant the promise of the first grace to be only from a debt of fidelity but then for the second grace they maintain a debt of justice Hence it is that they conclude that heaven and salvation though we have it by the promise of God yet it is by debt of justice and not meer grace Hence we reade of a dying Monk who blasphemously uttered these words Redde mihi Domine vitam aeternam quam debes sive velis sive nolis but a gracious heart cannot but tremble at such arrogancies It is true Paul calleth God a righteous Judge who will give him a crown of glory and he telleth the Hebrews that God is not unrighteous to forget their labour of love Heb. 6. 10. but righteousnesse is not here taken strictly for proper justice but for fidelity and faithfulnesse If God should not give heaven to his people who endure persecution for his Name sake he would go against his own nature he would deny his truth and so even cease to be God not that he would be unjust properly to man as if man by doing or suffering any thing for his sake did that which was equivalent to eternall glory We see the Apostle defying this 2 Cor. 4. 17. calling it but a light affliction and for a moment in respect of that eternall weight of glory And Aristotle observed that there cannot be justice or righteousnesse between us and the gods and our Parents for their is no equality and we owe all to them And as Durand well argueth it is so far from justice or righteousnesse that we may claim glory that the more grace God hath given us to prepare thereunto the more we are beholding to him and can the lesse pleade for our selves by how much the more we receive of his grace so that the more gracious acts we do we are so far from meriting that we are the more obliged to God Yet Sixthly Lest because all the promises of God are said to be fullfilled of his grace only and because all works of ours are rejected as causall and meritorious we should fall into Antinomianisin and fancy to our selves such absolute and irrespective promises that though abiding and wallowing in our sins yet we might think it lawfull to run to them as to a city of refuge and there to be delivered from the guilt of our sins we must know that the promises of God are of two sorts absolute and conditionall Absolute and such are the promises of God for the working of our first grace in us of conversion and taking away the heart of stone from us of which promise the Prophets Jeremiah and Ezechiet speak Though some will not allow those to be promises
it unlawfull yea on the contrary God is thereby glorified and the publike edified For if you do regard the originall or rise of an Oath that is for the honour of God it being introduced upon a faith that God beholds all things that he loveth truth and will be a severe avenger of all those who take his Name in vain And then if you consider the end of it it is to establish righteousnesse between man and man and so is a bond of humane society And if you say there is this unfitnesse in an Oath because a spiritual thing is ordained to that which is temporall a superiour for an inferiour the worship of God to decide an humane businesse Because therefore of the awe and reverence to an Oath some though they have thought it lawfull to swear in sacred things wherein Gods honour is immediatly concerned yet judge it unlawfull about many Controversies and such humane contracts Hence Basil Homil de legend lib. Gent. commendeth Clinias a Pythagorean who being fined a very great summe of money the paying whereof he might have escaped by taking an oath yet refused and would rather suffer that great losse rather than take an oath But the true answer is by distinguishing of the proxime and ultimate end though an oath which is a worship of God have for its proxime end a confirmation of some temporall matter yet the ultimate end is to glorifie God Again there may be this in reason against an Oath that it seemeth to be a tempting of God for can we make God witnesse to a thing when we will To this the answer is that if the intention of the swearer in his oath should be so to call God to witnesse that he should immediatly by some signe in a sensible manner demonstrate his notice thereof This indeed would be to tempt God though some times Gods judgements do immediatly and visibly fall upon such as take his Name in vain or invisibly by terrours and horrours of conscience but that is not or ought not to be the scope of him that sweareth but thereby to commit the truth of God who in his due time here or hereafter will be avenged upon such as swear not aright Well then you will say all this may be granted but what shall we say to those two places of Scripture which seem as clearly to forbid all oaths at any time as clearly as can be expressed The first is Matth. 5. 33 34. c. But I say unto you Swear not at all c. where first our Saviour doth universally prohibit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at no time in no thing as it might seem 2. He saith Let your yea be yea and nay nay that is use no more than a bare affirmation without calling God to witnesse And lastly he addeth Whatsoever is more is of sinne Now if you compare the Apostle James who alludeth to this of our Saviour he speaketh more positively Jam. 5. 12. Above all things my brethren swear not neither by heaven neither by the earth neither by any other oath lost you might think He forbiddeth swearing by creatures he addeth neither by any other oath lest ye fall into condemnation or as Grotius who sheweth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for falshood and a lye left by swearing you come to forswearing Thus you see how fairly these Texts seem to carry it against any kinde of swearing and by this private Christians are to be admonished to compare one place of Scripture with another and panciora per plura for the minding of some Texts only not comparing them with other hath caused much errour As in the doctrine of Universall Redemption because some places say Christ dyed for all they runne away with them not considering other places which do restrain them and shew in what sense that Universality is to be understood So because it is said Swear not at all nor by any other oath therefore they conclude that no swearing is lawfull And how guilty then must Paul be who yet bid us follow him as he did Christ for he sweareth often It is certain then that our Saviour Christ doth not forbid swearing in the generall for he saith at that time he came not to destroy the Law and swearing was lawfull in the Old Testament But the Pharisaicall opinions and glosses for they had brought in corrupt positions 1. That it was lawfull to swear by creatures as well as God 2. If a man did swear by creatures and not by God he was not guilty of perjury if he did not fullfill it Our Saviour therefore doth expresly condemn both these This is the summe of this Prohibition We are not to swear by creatures but yet if we do because they relate to God it is by interpretation as if we did swear by God himself Grotius indeed thinketh that this place with that of James is to be understood of promissory oaths and Volkelius the Socinian he seemeth to say That though this place may not forbid all assertory oaths when necessity requireth yet promissory oaths are not allowable when the thing is not certain and it may not be in our power to fullfill it But the Texts comprehend both It is true Learned Interpreters go contrary waies though they both meet in the end For some say Our Saviour doth not forbid all oaths but all oaths by creatures and some make the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to relate to swearing but the words following Neither by heaven or earth as if it were a distribution of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sence the swearing not at all or no other oath is to be limited to creatures not at all by the creatures not any oath by them he doth not forbid us to swear by God in just causes or before a Magistrate but by the creatures and that in our ordinary discourse For the Jews did not think it lawfull to swear by any thing but God in their solemn Judicatories Thus it is like that universall All Whatsoever they bid you observe do Matth. 23. 3. that is all lawfull things So when Paul saith I became all things to all men that is in things lawful and indifferent he did not become an Idolater Others they grant that our Saviour forbiddeth all oaths as well those by God as by the creatures because he giveth this reason That whosoever sweareth by the creatures sweareth by God in effect and then they say the meaning is Swear not at all that is in unnecessary and causelesse matters The swearing is not so much forbidden as the frequent and unncecessary use of it As much as lieth in you Swear not at all and this is every mans duty Thus we have briefly vindicated that Text. In the next place how may we swear lawfully And in this the Prophet Jeremiah informeth us of three necessary concomitants of every oath which all Writers almost upon this Subject take notice of Jer. 4. 3. Thou shalt swear
the Lord liveth therefore not by any creature 1. In truth that is be sure that the thing thou swearest be true not onely in it self but to thy conscience that thou knowest the truth of it or if thou hast not the certainty of it that thou beleevest it to be so upon good grounds and against this offend all those who swear falsly and will bring as much as lieth in them God to witnesse a lye 2. In judgement that is with prudence deliberation and caution Be well advised before thou swearest and against this offend all common swearers that swear rashly and for ordinary things as also those who swear in passions and when moved by anger 3. In righteousnesse that is be sure the matter thou swearest especially in promissory oaths be lawfull and just such which is agreeable to Gods Word To these we may adde two more 1. That we swear in faith beleeving not only that there is a God but also that he is an observer of all that we speak or do and an avenger of such who shall pollute his Name And then 2. that we do it with holy awe and reverence of God upon our spirits We are to fear an oath Oh what trembling and confusion may this work upon rash and passionate common swearers How often hath the name of God been taken into thy mouth rashly and prophanely Thou who when thou art to do with a great man in place and honour dost with all reverence approach to him how cometh the Majesty of the great God to be thus contemned by thee In the last place When may we swear and that is in the generall when necessity doth compell when the truth cannot be found out any other waies for an oath is to be used when other means are deficient and more particularly we are then only to swear when the honour of God is concerned or Religion and Christianity is falsly accused and these are publique grounds To which we may adde the good of the Common-wealth or we are to swear upon a particular occasion to clear our selves from false accusations and crimes charged upon us if otherwise our innocency cannot appear or in the behalf of others when they shall suffer either in name life or estate and we are required 〈◊〉 unto by the Magistrate that so justice may proceed SERM. CXLIII Ordinary Swearing reproved and put to Silence 2 COR. 1. 23. Moreover I call God to record upon my soul c. I Shall now conclude the Subject which the former part of this verse hath afforded unto us From what hath been delivered concerning an Oath I proceed to an Use of severe Reproof against that common Epidemicall sinne of ordinary swearing It is a Nationall sinne it is the City-sinne it is the Village-sinne it is the Family-sinne it is the rich mans sinne the poor mans sinne the old mans sin the young mans yea the childs sin who learneth to speak and swear together But if an oath be a religious calling upon God as a witnesse if it be a sacred worship of his holy Name where will such prophane contemners of the honour and glory of God appear What mountains shall cover them from the wrath of God What shall be done unto thee thou cursing swearing tongue Not coals of juniper but of hell fire shall be powred upon thee We may be amazed and wonder why such a sinne should be thus universall for other sins have either pleasure or profit but this hath none at all Certainly the custome of such a sinne cometh from the meer wickednesse and prophanenesse of a mans heart having no fear of God in our souls for there is no earthly advantage that tempteth to this common ordinary swearing yet it hath been a generall sinne in the former ages of the Church as well as now How zealous and frequent is Chrysostome against that ungodly custom of swearing Adhuc timeo quia nullus timet saith he With no lesse godly affection doth Austin also set himself against it yea it seemeth there were such prophane wretches in his daies as are in ouâ—s who did account juramentum in ore magnum suave aliquid And have not we many who judge an oath to be a grace to their language and deride at such who are so precise as to be offended at such passages Oh therefore that God would so blesse this Discourse at this time to you that the prophane swearing tongue may be converted into a praying tongue a repenting and confessing tongue that he who hath sworn may never do so more but fear an oath as much as hell-fire and for this purpose consider these motives thereunto First That there is an expresse precept and command against such ordinary rash swearing and therefore you cannot with any forehead pleade for the lawfulnesse of it neither can you say we did not know that it was a sin to do thus for Christ hath set a command like a Beacon upon an hill none can but see it And it spâ—aks almost as loud as the Trumpet at the day of judgement none can but hear it It is Mat. 5. 34. But I say unto you Swear not at all and ver 37. Let your communication be yea yea nay nay he saith Swear not at all so that if it be but once an unlawfull swearing in all thy life thou hast transgressed this command and as one tile of the house neglected may in time make the whole covering consume and one rent in the garment let alone may at last destroy the whole so even one sinfull oath not repented of or humbled for may bring on the damnation of the whole man You see this command is laid down so strictly both in the negative and affirmative part that some have judged it wholly unlawful to swear in any case but that you heard was an error on the right hand yet so farre the command extendeth as to forbid all customary idle rash and unnecessary swearing So that the common swearer may as much fear to come near this command as the Israelite did to the mount when the Law was given Shall not this command of Christ be more to thee than all custome and example But I say unto you saith Christ Swear not at all who dareth then thus contradict Christ Why dost thou not all the day-long minde thy self of this Why doth not thy conscience put thee in remembrance of this command Say when thou risest when thou walkest when thou goest to bed this commandment to thy self Swear not The Apostle James also because of the great necessity and utility of this precept doth repeat it to beleevers For as Luthers saying is principum literae sunt bis vel ter legendae Princes letters and commands are to be read twice or thrice And thus we are daily to meditate on this duty by this gemination it should appear that the heart of man is very ready to break out into this filthy prophanenesse though there be no alluring motive Therefore he